Because I am young and coming into myself, I have become aware of a series of events in my life which have been formative to my development as a person. I am both superstitious (in attributing certain things to God or to spirits or to circumstances outside of my knowledge or control, or as a teacher once said to me, “to people who have been looking over me and supporting me throughout my life, since my early childhood”) as well as rational (in attributing certain things to “feats of will” in myself, as well as strategic moments when my parents chose to act on my behalf for my greater good, even in situations I, in the moment, considered with scorn) in looking back at the timeline (or time-web, time-potato, maybe) of my life, attempting to tease out in a Freudian way the paths I have taken and how they have affected me for good or bad. Trying to better understand the reasons for my perpetual impatience, for my displeasure with the things I possess, with my amusement with the ideas behind pretention, with my preoccupation for the analysis of social structures and my disdain for my participation in the very structures I think should be utterly abolished. I think back on my life, from the beginning of the tape when, one day when I was 4 years old, after a nap, I woke up in my parent’s bedroom to see my family gathered downstairs for a barbeque and the reel, the story, begins, and try to piece together the elements which made me who I am, the highlighted, slowed-down, heavily-remastered details of the fraying wheel which stand out, which are all that is left of the masterpiece long-shot film of my life.
I’m supposed to be doing readings right now, but I’ve been so distracted by my emotions and my thoughts (on topics I won’t discuss here) and have started writing to distract myself, hopefully with the intention of clearing my mind. Since I was a kid, I’ve wanted to keep a diary, but was never able to write in one consistently. At the same time, being a 10 year old, I didn’t have much to say, since my day consisted mostly of going to school, seeing my friends, learning things, seeing my parents, etc, all of which were so quotidian they didn’t, in my mind, warrant being written down. They were as monotonous as breathing, or waking up, or blinking; activities which provided the background for my everyday life, the details which were often omitted from the manuscript because they added nothing of substance, because human beings themselves have come to take them for granted. When I got to college, I started journaling as a way of addressing a mounting issue in my life; my anxiety disorder. Unable to speak to anyone, feeling stupid for feeling so uncomfortable in public space, I turned inward, went inside, through writing in order to get to the central question: “Why are you anxious?”
“Why?” A question which has no true answer, which proves the existence of the small, interior realities in which we all live, isolated, distanced yet nevertheless influenced by the world around us. The “rooms” of headspace, unpopulated countries comprised of regions and provinces which are often frequented and avoided. Perhaps not unpopulated; peopled with memories, shades of loved and hated ones, shadows of ourselves. “Why?” A verbal question whose answer is never satisfactory, for we can never adequately fit ourselves into another person’s headspace and therefore understand the context or lack thereof which feeds its dissatisfying response. A question which when spoken aloud only furthers the rift between interlocutors in its affirmation of the notion that one’s thoughts are distinct, are unintelligible, are irrational, that one’s mind operates differently, that one’s reality functions differently than another’s. “Why?” A command of a question; it demands an answer, is imperative in its unanswered disbelief and distrust. A question which forces the mind to translate rabid thoughts, mental gibberish into language which cannot and never has been able to support it. Meaning is lost, details fall by the wayside, for language is not enough. A question whose answer is never enough.
About a year ago, I was invited to be on my sister’s show the Grapevine. They were filming an episode about the relationships and tensions between Africans and African-Americans, and, knowing that I research contemporary (West) African literature, my sister invited me on the show for what was, in my opinion, a nice and informative conversation about the complexities of life in the United States for people whose bodies are read as Black, yet who experience Blackness in different, nuanced ways particular to their ethnic and national identities. The episode I was on was never aired, mostly because my sister and the showrunner, Ashley Akunna, were worried that it would start a war in the comments, but a recent reshoot of this segment, split across three episodes in order to include West Indian experiences, incurred such great vitriol among Black people from all walks that Ashley turned off the comments on the videos. I will provide links below, but I wanted to take the time to reprise a post I wrote in April of last year which defined African-American as an socio-ethnic marker in order to explore some of the pitfalls of this classification, as well as the great necessity for increased conversation on the merits and complexities of ethnicity in discussions of race in the United States.