The Safe Black Universe

THE SAFE BLACK UNIVERSE was originally published in the BlaQ Market collection available here.

It is reprinted here with permission from the author, Shepsu Aakhu.

THE SAFE BLACK UNIVERSE
My voice has its own metronome. It comes from an amalgam of my personal experiences, as well as a deep commitment to introspection. I essentially write a world that is populated by the people I have known, and the many facets of my own spirit. I do not write to sell. I write to explore, discover, and reveal.


In this practiced art of mining my own soul, I have found freedom in style and subject. I have since discovered it to be largely unappreciated, unheralded, and unrewarded on the American stage, especially as it relates to the diversity of Black stories.


I define a Black story as a story where Black characters are central to the narrative. That is in contrast to the common practice of placing Black characters in the periphery of the narrative. In such stories, the Black characters exist only to support others (typically the white characters). These characters rarely have a rich internal life and are rarely motivated beyond simple ethnic stereotypes. They certainly are not reflective of the Black people that I have known, feared, loved, or admired. Essentially, they are only tools to tell the story of someone else and not people in their own right.


There is a book entitled: Toms, Coons, Mulattoes, Mammies, & Bucks by Donald Bogle. The book has a simple yet effective premise. Black stereotypes (i.e., Toms, Coons, etc.) were the only characters we were permitted and encouraged to create or portray. Unfortunately, over twenty years later audiences are still being fed a steady diet of Toms, Coons, Mulattoes, Mammies, & Bucks. The cultural landscape has not changed significantly enough to erase those pervasive archetypes, but enough to create an equally detrimental alternative. I call it the Safe Black Play, full of safe Black characters inhabiting a safe Black Universe. Ironically, however, that safe Black universe provides little actual safety for the Black audience as to not offend White sensibilities.


To better understand this point we need look no further than the American “Race Play”. What does the topic of race look like in the Safe Black Play? First, it must not make the White audience, or the affluent Black audience for that matter, uncomfortable. Removing the story from a contemporary setting is the easiest way to accomplish this goal. A period piece, set anytime in American history before 1975, will typically get the job done. We can draw bold characters steeped in overt racial opposition without the fear of offending the great masses. I call it the “Thirty-Year Barrier”. The Thirty-Year Barrier represents old America - confused, obstructionist, unenlightened America. When the audience sees this America on stage, they see it as a politically or historically Dark Age and not an extension or commentary of themselves. This Dark Age was an unfortunate time, but it is not at all reflective of our present enlightened society.


The thirty year barrier facilitates the notion that the evil has passed, which may be unintentional on the writer’s part. The work may have higher aspirations, but inevitably exists as a work that does not directly force its audience to examine themselves within a contemporary context. The audience is given an out and allowed to cloak themselves in a well worn deception. “Those people back then had it bad. Boy, aren’t things better now?” This disconnection allows the audience to empathize without taking any responsibility for the issue being explored, thus the “Safe Black Play.”


For the Black community, it is anything but safe – it takes racism out of its usual institutional context and personified it instead. It is embodied in a flesh and blood character that exists as the antagonist. Any writing teacher will tell you that this is a good idea because, in theory, it gives the audience a clear villain and creates clear motivations for the protagonist. Functionally, however, this device undermines the Black community’s sense of reality. The obstructions of racism are rarely limited to one individual. We effectively tell the Black audience that what you know to be true will not be seen on this stage. For the white audience we go in the other direction; what you WISH to be true will be validated on this stage. White society has allegiance and responsibility only to the white individual.


In this scenario, the white audience is safe while the Black audience is not. The race play requires a certain truth telling. We have to see race in a contemporary context, with all of its complexity, and with an acceptance/understanding that we will be made uncomfortable from time to time.


In American theater we are allowed to be angry, violent, impoverished, anti-social and generally self-destructive. We are allowed to be comical. Our comedy, no matter how subversive the creator’s intent, is largely consumed as a docile or passive diversion. From this comes the concept of the coon. We are allowed to be objects of lust and exoticism. Can it be healthy to think of oneself as exotic? This is by definition an outsider’s viewpoint. Forming one’s self-image from an external viewpoint has to be considered a destructive practice.


None of this imagery challenges audiences to view us with any depth. As BLACK artists we have to OWN and utilize these images. I am not of the school of thought that purports all representations of Black culture have to be positive and uplifting, but we have to be more complex than this. We have to be more than what makes others comfortable when they interact with us. We have to be the conflicted, contradictory, profoundly heroic, and deeply flawed people that we all know and share our lives with. We must be and represent our true selves.


Do we exist in American theater outside the boundaries of the race play? The answer is yes. Are these stories widely produced? Not really. Why? Because once the race play is put aside, Black characters exist in a world with conflicts that are not bound by our relationships to white America. The white audience does not see itself in the story. Their interest in a Black story typically declines sharply when their experiences, culture, and sense of superiority, are not referenced textually, or within the greater subtext. Simply put – if the story is not clearly about them, they tend to divest. If you doubt it, ask yourself this question: how many reviews of Black stories do you see with the following line buried in the body of the critique: “It is a universal story about...”. Decoded, this simply means that white America doesn’t need to worry, because they will see themselves (their culture and values) in the story.


When was the last time you saw those words in reference to Hamlet, Death of a Salesmen, The Producers, Blueman Group, or UrineTown? We are not allowed to be ourselves yet. We are not allowed to tell our stories for their value to us. In the Black Market, we exist largely to entertain and amuse white America. This is a problem, one we help to create and reinforce.


We have to value our own stories. We must come to view our art as a reflection of ourselves. We must view our work as more than an opportunity for escapism. When you give your time and your hard earned money, you deserve more than just a laugh. You deserve a good cry whether in joy or pain. You deserve the tingle of self recognition when characters that look like you and share your experiences move across the stage. You deserve to be challenged instead of pandered to by the production. You deserve to be welcomed by a sense that your stories are valued in this space, upon this stage, by these performers. The Black universe should portray a world that is populated by the people you have known, and the many facets of your own spirit.


You’ve been getting short changed. Frankly, the industry doesn’t think that we have been paying attention. And quiet honestly, far too many of us have not.