“History of art is a history of great things neglected and ignored and mediocre things being admired. At different times things are different. The history of photography is a history of changes.” –Saul Leiter (more…)
A novelist and essayist of considerable renown, James Baldwin, born in 1924 in New York City, bore articulate witness to the unhappy consequences of American racial strife. Baldwin’s writing career began in the last years of legislated segregation; his fame as a social observer grew in tandem with the civil rights movement as he mirrored blacks’ aspirations, disappointments, and coping strategies in a hostile society. Tri-Quarterly contributor Robert A. Bone declared that Baldwin’s publications “have had a stunning impact on our cultural life” because the author “… succeeded in transposing the entire discussion of American race relations to the interior plane; it is a major breakthrough for the American imagination.” In his novels, plays, and essays alike, Baldwin explored the psychological implications of racism for both the oppressed and the oppressor. Best-sellers such as Nobody Knows My Name: More Notes of a Native Son and The Fire Next Time acquainted wide audiences with his highly personal observations and his sense of urgency in the face of rising black bitterness. As Juan Williams noted in the Washington Post, long before Baldwin’s death, his writings “became a standard of literary realism.”
Novels included Go Tell It on the Mountain, Giovanni’s Room, Another Country and Just Above My Head as well as essay works like Notes of a Native Son, The Fire Next Time, and a collaboration with Richard Avedon, Nothing Personal, reissued on Taschen.
[edited via Poetry Foundation]
Perhaps the primary distinction of the artist is that he must actively cultivate that state which most men, necessarily, must avoid; the state of being alone. That all men are, when the chips are down, alone, is a banality – a banality because it is very frequently stated, but very rarely, on the evidence, believed. Most of us are not compelled to linger with the knowledge of our aloneness, for it is a knowledge that can paralyze all action in this world. There are, forever, swamps to be drained, cities to be created, mines to be exploited, children to be fed. None of these things can be done alone. But the conquest of the physical world is not man’s only duty. He is also enjoined to conquer the great wilderness of himself. The precise role of the artist, then, is to illuminate that darkness, blaze roads through that vast forest, so that we will not, in all our doing, lose sight of its purpose, which is, after all, to make the world a more human dwelling place.
The state of being alone is not meant to bring to mind merely a rustic musing beside some silver lake. The aloneness of which I speak is much more like the aloneness of birth or death. It is like the fearless alone that one sees in the eyes of someone who is suffering, whom we cannot help. Or it is like the aloneness of love, the force and mystery that so many have extolled and so many have cursed, but which no one has ever understood or ever really been able to control. I put the matter this way, not out of any desire to create pity for the artist – God forbid! – but to suggest how nearly, after all, is his state the state of everyone, and in an attempt to make vivid his endeavor. The state of birth, suffering, love, and death are extreme states – extreme, universal, and inescapable. We all know this, but we would rather not know it. The artist is present to correct the delusions to which we fall prey in our attempts to avoid this knowledge.
It is for this reason that all societies have battled with the incorrigible disturber of the peace – the artist. I doubt that future societies will get on with him any better. The entire purpose of society is to create a bulwark against the inner and the outer chaos, in order to make life bearable and to keep the human race alive. And it is absolutely inevitable that when a tradition has been evolved, whatever the tradition is, the people, in general, will suppose it to have existed from before the beginning of time and will be most unwilling and indeed unable to conceive of any changes in it. They do not know how they will live without those traditions that have given them their identity. Their reaction, when it is suggested that they can or that they must, is panic. And we see this panic, I think, everywhere in the world today, from the streets of New Orleans to the grisly battleground of Algeria. And a higher level of consciousness among the people is the only hope we have, now or in the future, of minimizing human damage.
The artist is distinguished from all other responsible actors in society – the politicians, legislators, educators, and scientists – by the fact that he is his own test tube, his own laboratory, working according to very rigorous rules, however unstated these may be, and cannot allow any consideration to supersede his responsibility to reveal all that he can possibly discover concerning the mystery of the human being. Society must accept some things as real; but he must always know that visible reality hides a deeper one, and that all our action and achievement rest on things unseen. A society must assume that it is stable, but the artist must know, and he must let us know, that there is nothing stable under heaven. One cannot possibly build a school, teach a child, or drive a car without taking some things for granted. The artist cannot and must not take anything for granted, but must drive to the heart of every answer and expose the question the answer hides…
– James Baldwin / The Creative Process
© 1962 by James Baldwin