(Excerpts from an unpublished Angela Davis speech at the Odeon seminar in Paris, organized by Albert Dichy for IMEC, May 25th, 26th and 27th 1991.)
When Jean Genet came to the USA in spring 1970, although it was our
first meeting with him, there were many of us Black Americans who
already considered him an ally because of his play The Blacks that had
showed in New York a few years before. The Black Panther Party invited
Genet so he could help them, holding conferences in different universities over the USA. It was a major critical stage of the black of
struggle in the USA. I was in charge of translating his speeches, for
instance at UCLA where I was teaching philosophy. A party was arranged
for him in the house of filmmaker Dalton Trumbo in Hollywood: many stars
showed up and it helped raise funds to pay the imprisoned Panthers'
lawyers. David Hilliard, a member of the Black Panther Party, largely
mentioned in Prisoner of Love, told me Genet had arrived with worn
out clothes and was asked to get a bit dressed up. He was taken to a San
Francisco shop run by a Black man so moved that Genet came to the USA
to help the Panthers, he offered him a jacket, a pair of trousers and a
shirt. I remember him, so happy to wear these gifts, and me, so excited
to meet him. I knew his writings, he was a mythical character to me
but, face to face with him, I had an almost motherly feeling. He was
like a little boy, very kind and laughing a lot . . .
At the time he
gave his speeches, the situation was quite complicated: there were not
many White folks willing to support an organization very wrongly
described as a "terrorist" one, made up of people willing to kill
policemen, etc. At the time, I was a member of this movement and had
lost my job as a teacher in UCLA but I quashed the decision on appeal
and was reintegrated. It was very difficult to succeed in spreading out
the movement and find support for Black political prisoners. On the
campus, teachers and students alike would often demonstrate against the
war in Vietnam. For instance, there had been a demonstration against
Nixon's policy in Vietnam with ten to fifteen thousand persons;
nevertheless, two weeks later, when we tried to arrange another
demonstration to obtain the release of Bobby Seale, Erika Huggins and
the "Soledad Brothers" ( George Jackson, John Clutchette, Fleeta Drumgo)
who were in jail, we only managed to gather two hundred persons, most
of them Blacks. We just didn't succeed in raising a great multiracial
movement and thought Genet, thanks to his fame, could help us reach White progressives.
When we advertised for his conference, the posters did not mention that
Genet would talk about the Black Panthers. We just said he would speak
and a huge crowd came to hear him because he was Jean Genet, the great
writer. He started saying he would talk about the Black Panthers and
made a very moving appeal - a very theoretically advanced one, I'd say - about how to fight racism. Genet had made some proposals twenty
years before that we just started to develop; for instance the White
participation in the struggle against racism. After a quarter of an
hour, many members of the audience started to get upset and to whisper
and, suddenly, someone even interrupted Genet asking him to speak, at
last, of himself and his work! Genet answered: "No, I'm not here to talk
about literature or my books. I came to defend the Black Panther
Party."
Then, something deeply shocking to me occurred: half of the
audience progressively left the place. They didn't want to hear about
the BPP. For us, it was a real lesson. We could judge how much work had
to be done to generate a real movement against racism. Many teachers I
was familiar with were unable to attend such debates because, in a way, they felt Genet was accusing them of collusion. However, those who did
stay were giving us something invaluable. Genet knew how to speak his
heart without pity or condescension. Now, we have learned how not to
mistake solidarity feelings for feelings of pity among the
representatives of the ruling culture. Genet, he already knew how to
distinguish them. In his Yale speech, on the Mayday Speech day, he even
goes so far as to advocate the development of a "tactfulness of the
heart" when dealing with Black folks. He also says that Blacks had silently been observing Whites for centuries and had learned a lot about
them and their cultural background. And Whites did not even realize
they were being observed. What we develop nowadays in our lectures means
the same: White folks have got to go to Black school; they have to
learn something from them. From Black folks but also Indians, Chicanos
and the whole multicultural U.S. population.
One last important
point: it was Genet who heightened the Black Panther Party awareness to
the Homosexual Rights issue. David Hilliard told me that when they were
traveling together from state to state, from one university to another,
some members of the Party were using very rude and homophobic words to
insult Nixon or Mitchell. Genet was hurt by these words and told
them they should not use such vocabulary. One night, he even showed up
at the hotel - there used to be four or five men per room during these
trips - dressed in a sort of pink negligee, and a cigar in his mouth.
Well, they all thought Genet was going crazy! He had just wanted to
bring about a discussion on the similarities between the struggle
against racism and the struggle against homophobia. After these trips in
1970, David Hilliard and his mates largely spoke of the matter with
Huey Newton (the BPP's president, in jail at the time) and later
published soon after an important article in the BPP's newspaper saying: "Whatever your personal opinions and your insecurities about
homosexuality and the various liberation movements among homosexuals and
women (Genet also had spoke about women's liberation during his stay -
Angela's note), we should try to unite with them in a revolutionary
fashion. I say: 'whatever your insecurities are' because as we very well
know, sometimes our first instinct is to want to hit a homosexual
in the mouth, and want a woman to be quiet. We want to hit a homosexual
in the mouth because we are afraid that we might be homosexual; and we
want to hit the women or shut her up because we are afraid that she
might castrate us, or take the nuts that we might not have to start
with. [ . . . ] Remember, we have not established a revolutionary value
system; we are only in the process of establishing it. I do not remember
our ever constituting any value that said that a revolutionary must say
offensive things towards homosexuals, or that a revolutionary should
make sure that women do not speak out about their particular kind of
oppression. [ . . . ] And I know through reading, and through my life
experience and observations that homosexuals are not given freedom and
liberty by anyone in the society. They might be the most oppressed
people in the society. [ . . . ]"
(Thanx Ken!)
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