Thursday, February 18, 2016

Marvin X Meets the Press




 Marvin X interviewed by WURD Talk Radio, Philadelphia, Black Power Babies Conversation,
produced by Muhammida El Muhajir.

DJ: Donald Lacy

Marvin X interview

Wake Up Everybody

Saturday, 7AM-Noon Music, news, and commentary  
LovelifeFoundation.org DonaldLacy.com

 
KPOO Radio's Donald Lacey will conduct a long awaited
interview with Marvin X, 3pm, Thursday, Feb. 20, 2016
89.5FM
kpoo.org



If you missed Marvin X's brief appearance in Black Panthers, Vanguard of the Revolution, you can
catch the Wild Crazy Ride of the Marvin X Experience  this Thursday, 5PM Pacific time; 8PM East Coast Time, Harambee Radio.com, interviewed by Sistah Q, a continuation of her dramatic interview with Black Arts Movement co-founder and Black Arts Movement Business District planner Marvin X, known variously as "Plato teaching on the streets of Oakland", Ishmael Reed; "The USA's Rumi, Saadi, Hafiz", Bob Holman; "Mark Twain", Rudolph Lewis.


Peace...

Brothah Marvin X. Topic: The Black Arts Movement Business District, Oakland - part 2

Listen to Brothah Marvin X on "What The Problem Is with Sistah Q Live on Harambee Radio" Thursday 18 February 2016 from 8 to 9 pm eastern time as he discusses The Black Arts Movement Business District in Oakland, California - part 2.

Listen online at HarambeeRadio.com
or on your phone.
Call-in number:805-309-0111
Conference ID number:
840360#

Peace...
Sistah Q



See also  this week's East Bay Express Newspaper feature story Arts in Oakland by Sarah Burke:

Marvin X Jackmon, a West Oakland native, co-founder of the Black Arts Movement, and seminal writer on Black radical politics, can often be found across the street from Betti Ono Gallery, at the intersection of Broadway and 14th Street, where for years he has set up his "academy on da corner." There, Jackmon works to preserve Oakland's legacy of Black radicalism — for which the 14th Street corridor has historically served as an anchor — while urging pedestrians to wake up to the reality of the Black struggle in America.


  Marvin X Jackmon was a crucial proponent of the Black Arts Movement and Business District. - BERT JOHNSON 
photo Bert Johnson
Marvin X Jackmon was a crucial proponent of the Black Arts Movement and Business District.

For the past year, Jackmon has also been an essential advocate for a resolution — sponsored by city council President Lynette Gibson McElhaney — to create a Black Arts Movement and Business District along 14th Street, from Oak Street to Frontage Road. The stretch includes Betti Ono, Geoffrey's Inner Circle, the Niles Club, Joyce Gordon Gallery, Club Vinyl, The Malonga Casquelourd Center for the Arts, and a number of other longtime Black-owned businesses.

The Oakland City Council unanimously passed the resolution on January 19. As is, the official designation only entails signage for the district — Jackmon envisions Pan-African flags flying above the street. But proponents hope the council will also enact legislation that will ensure community members have a powerful voice in how the district develops and are protected from displacement. In a recent interview, Jackmon said that his ultimate goal is to build a trust fund that would allow for community members to acquire the buildings that their businesses inhabit. "The main point is how do we maintain the longevity of this district after what we went through in West Oakland, in the Fillmore, and what Harlem is going through right now?" said Jackmon. "It's the same thing, so even if you build it, will it stand? And how long will it stand?"

At the January 19 council meeting, when the resolution was passed, a number of prominent community members urged councilmembers to not let the designation prove to be an empty gesture. "This is the first step, and I appreciate it, but there's so much more that we need to do to ensure that we don't become a relic and this Black Arts District is not just superficial, but we actually have Black bodies that are living in the city that can continue this legacy of artistic engagement and Black businesses," said Carroll Fife of Oakland Alliance, a coalition for racial, social, and economic justice. "Folks at the Malonga Casquelourd Center ... will they be able to impact the decisions that could displace them? Like the condo that is going up in front of the mural across the street from [the Malonga Center], what kind of say will these individuals who are part of this district, and who are business owners, have in the development of the city moving forward?"

See Sarah Burke's feature story on this blog, Eastbay Express headline.


Amiri Baraka (RIP) and Marvin X
 They enjoyed a 47 year friendship as Black Arts Movement movers and shakers


Angela Davis, Marvin X, Sonia Sanchez

Film director Stanley Nelson (Black Panthers, Vanguard of the Revolution),
poet Marvin X and Fred Hampton, Jr.

Marvin X is now available for interviews and speaking engagements coast to coast
510-200-4164
jmarvinx@yahoo.com

Eastbay Express: Will Oakland Lose Its Artistic Soul?

February 17, 2016 

Marvin X Jackmon, a West Oakland native, co-founder of the Black Arts Movement, and seminal writer on Black radical politics, can often be found across the street from Betti Ono Gallery, at the intersection of Broadway and 14th Street, where for years he has set up his "academy on da corner." There, Jackmon works to preserve Oakland's legacy of Black radicalism — for which the 14th Street corridor has historically served as an anchor — while urging pedestrians to wake up to the reality of the Black struggle in America.


Marvin X Jackmon was a crucial proponent of the Black Arts Movement and Business District.

For the past year, Jackmon has also been an essential advocate for a resolution — sponsored by city council President Lynette Gibson McElhaney — to create a Black Arts Movement and Business District along 14th Street, from Oak Street to Frontage Road. The stretch includes Betti Ono, Geoffrey's Inner Circle, the Niles Club, Joyce Gordon Gallery, Club Vinyl, The Malonga Casquelourd Center for the Arts, and a number of other longtime Black-owned businesses.

The Oakland City Council unanimously passed the resolution on January 19. As is, the official designation only entails signage for the district — Jackmon envisions Pan-African flags flying above the street. But proponents hope the council will also enact legislation that will ensure community members have a powerful voice in how the district develops and are protected from displacement. In a recent interview, Jackmon said that his ultimate goal is to build a trust fund that would allow for community members to acquire the buildings that their businesses inhabit. "The main point is how do we maintain the longevity of this district after what we went through in West Oakland, in the Fillmore, and what Harlem is going through right now?" said Jackmon. "It's the same thing, so even if you build it, will it stand? And how long will it stand?"

At the January 19 council meeting, when the resolution was passed, a number of prominent community members urged councilmembers to not let the designation prove to be an empty gesture. "This is the first step, and I appreciate it, but there's so much more that we need to do to ensure that we don't become a relic and this Black Arts District is not just superficial, but we actually have Black bodies that are living in the city that can continue this legacy of artistic engagement and Black businesses," said Carroll Fife of Oakland Alliance, a coalition for racial, social, and economic justice. "Folks at the Malonga Casquelourd Center ... will they be able to impact the decisions that could displace them? Like the condo that is going up in front of the mural across the street from [the Malonga Center], what kind of say will these individuals who are part of this district, and who are business owners, have in the development of the city moving forward?" 

Will Oakland Lose Its Artistic Soul? 

Members of The Town's vibrant arts community say they're at risk of displacement because of skyrocketing rents, and that Oakland isn't moving fast enough to protect its cultural identity.

Anyka Barber, founder and director of Betti Ono Gallery, is worried that the gallery might have to close 
because of a steep rent increase.

Anyka Barber, founder and director of Betti Ono Gallery, is worried that the gallery might have to close because of a steep rent increase.

On the first Friday of February, during Oakland's monthly street fair, patrons packed into Betti Ono Gallery in the heart of downtown. The gallery's walls featured photos by Brittani Sensabaugh, depicting Black, disenfranchised communities across the country — including the deep East Oakland one where the artist grew up. With her mother by her side, Sensabaugh spoke about what she aims to achieve through her work: uplifting struggling communities by representing them authentically, rather than relying on harmful stereotypes. Afterward, a patron asked a question that seemed to have been on the minds of many: "What are your thoughts on gentrification?" 
"I've got a lot of thoughts about that, but let me just keep it to a bare minimum," Sensabaugh responded. "It's not even the fact that they are coming in, it's the fact that the people coming into the neighborhoods are not embracing the culture that is already there."

At Betti Ono, conversations about art and politics are always entangled. Physically, the gallery itself offers a metaphor for that deliberate intersection. Tucked into the Broadway-facing edge of Frank Ogawa Plaza, the space occupies the same plot as City Hall, with its door mere yards from the city council chambers. There, it's uniquely poised to bring the concerns of artists and culture makers to a place where they can't be ignored by those in power — to amplify unheard voices on a stage at the center of the city.

But Betti Ono's own voice is in danger of being silenced. Recently, the gallery's founder and director, Anyka Barber, received notice from her landlord — the City of Oakland — that her rent was going up by 60 percent. That works out to $22,000 more a year, and the gallery can't afford it. According to Barber, when she moved into the space five years ago, representatives from the city's real estate department told her she would eventually be able to secure a long-term lease, and that the city would provide support for improvements on the space to accommodate her programming. But instead, the city has hiked the gallery's rent every year.

Although Barber has been requesting a long-term lease from the start, the city has only offered her one-year leases, she said. And since the gallery's last lease ended in December, she has been operating on a month-to-month basis — a situation that has greatly inhibited her ability to plan for future programming and apply for outside funding or loans, she said. The space is currently in limbo, she added, because representatives of the city's real estate department have asked her to hang on until they decide whether they can offer her a lower rate. Meanwhile, she's had to turn down artists and cultural organizations interested in collaborating. Soon, she'll be launching an online fundraising campaign in hopes of keeping the gallery open.

"We don't have a lease, which means we don't have a home," Barber said in a recent interview. "That's a really, really hard thing to say about a space that has been intentional about creating space for people of color in Oakland, especially Black people, to feel like they belong and that they have just as much access to downtown and can celebrate themselves in public and be seen and be accepted and be protected just like any other group in the city should be able to do."

The challenges facing Betti Ono Gallery are not unique. Although Oakland's art and culture scene has blossomed during the past decade and gained widespread recognition for its vibrancy, a growing number of arts and cultural spaces are currently at risk of displacement. In fact, many have already shuttered, and artists and gallery owners are increasingly worried that Oakland may eventually lose its artistic soul.

For the past eight months, Barber has been working to stem the tide of displacement of Oakland's artists and cultural spaces as one of the core leaders of Oakland Creative Neighborhoods Coalition (OCNC). Barber co-founded the group in June with Katherin Canton, a network coordinator with Emerging Arts Professionals San Francisco Bay Area, in hopes of organizing around rising concerns over Oakland's arts community being priced out of the city. (Canton has since stepped away from her leadership role in the coalition due to time restraints, but well-known Oakland arts advocate Eric Arnold, a former Express staffer, has taken on a prominent role, among others.)

OCNC, which now has hundreds of members, initially came together in an attempt to draw city officials' attention to the need for Oakland to hire more staffers in its cultural arts department before the 2015-2017 city budget was finalized in June of last year. The city has been without an arts commission since it disbanded in 2011.

The city's cultural affairs department used to be robust: From 2001 until 2003, it had thirteen employees working specifically on arts-related matters. But since then, the department's staffing has gotten consistently smaller. It also took a major cut during the recession. Today, it only has three full-time employees and one part-timer, with only two of those positions dealing directly with art and artists.

Pamela Mays McDonald, an OCNC member and External Affairs chair for Oakland Art Murmur, a nonprofit organization that supports and represents Oakland galleries, addressed the issue in a recent email: "The fact that the Cultural Arts Department has been kneecapped by having no commission of responsible citizens for advocacy and oversight, combined with being grossly underfunded and understaffed, leaves culture workers here defenseless against the onslaught of gentrification," she wrote. "There is no institutional understanding that the arts are an economic engine for the area; they are not just a cynical lure to make a neighborhood pretty to attract outside investors."

Nonetheless, during last year's budget talks, the city council declined to increase the size of the department or reestablish the arts commission. Since then, OCNC has been working to narrow down a list of the arts community's top priorities and concerns. So far, those have mostly focused on the need for more affordable housing, rent security for studios and creative spaces, and legislation that would immunize pre-existing cultural communities from noise complaints by new residents.

Another core concern for the coalition has been rallying artists to provide input for the Downtown Oakland Specific Plan. The city's extensive planning process has been engaging with community members to produce a detailed vision for what downtown is going to look like if developers continue to invest in Oakland — how tall buildings will be, what kinds of occupants they will have, and how much affordable housing will be built. OCNC aims to ensure that the arts community is prominently positioned in that vision, so that the scene thrives in Oakland over many more decades.

Those involved with OCNC, and many groups of artists organizing alongside it, agree that now is a critical moment for Oakland's creative contingent to make demands of the city, and for the city to be responsive to those demands — before Oakland loses its cultural identity.

"To be a world class city, to have all this cultural vibrancy and 'diversity' and all this specialness that everybody talks about, there needs to be a clear strategy to protect that and to grow that," said Barber. "I think our city leadership could really set the stage for some really powerful new policies that could inform cities across the country and across the world."

In the early Aughts, following the first dot-com crash, Oakland's Uptown district was riddled with storefront vacancies, and rents were extremely cheap. So artists began to move in: DIY spaces Mama Buzz and Rock Paper Scissors Collective (RPSC) were some of the first to open up. Others soon followed, and during the next decade, the neighborhood transformed from a rarely walked, crime-ridden district to one with the densest aggregation of galleries in Oakland.

During the mid- to late Aughts, the migration of artists from San Francisco to Oakland started to hasten, as more artists were attracted by the East Bay's affordable rents, its high prevalence of studio spaces, and DIY art culture. And in recent years, during the latest tech boom, San Franciscans have been moving across the bay in hordes, thereby driving up rents even further and making Oakland's economic climate less accommodating to the low incomes of artists.

As rent prices have soared, even landlords who had been sympathetic to cultural spaces in the past are finding they can't afford not to rent at market rate. And the depletion of affordable housing and workspaces is creating a strong sense of insecurity for artists and cultural professionals.
Last year, San Francisco's arts commission conducted a survey of artists that work in the city and found that 72 percent of nearly six hundred respondents said they had either been displaced or were facing imminent displacement from their workspace, home, or both.

Last November, a taskforce appointed by Mayor Libby Schaaf to research artist housing and workspaces conducted a similar survey in Oakland and received more than nine hundred responses. The complete survey results have yet to be published, but a memorandum that the task force submitted to the mayor in late December outlined the main takeaways: While 70 percent of respondents said that they do not fear imminent displacement in their workspaces or homes, the majority felt that workspace and housing costs are the biggest challenge to being an artist in Oakland. In addition, half of the respondents said they are paying month-to-month for housing and workspace, rendering them particularly vulnerable, especially for those in commercial spaces because they have no rent control or rent protections.
Students and other activists marched last week to protest the destruction of the Alice Street Mural.

Kelley Kahn, who works on special projects for the mayor's office and manages the task force, said in a recent interview that the results show that we're currently in the midst of a critical window of time during which the city has an opportunity to prevent the same kind of creative exodus that San Francisco experienced. "The time is now to start intervening," said Kahn. "And our interventions may actually have an impact because the artists have not left yet."

But even before the survey was conducted, it was clear that Oakland's artists were starting to face a crisis. For many, that realization came in July when Rock Paper Scissors Collective, a gallery and nonprofit community space that specializes in arts programming for low-income youth, announced that it could no longer afford the space it had occupied on the corner of 24th Street and Telegraph for eleven years. The landlord, who had long worked with the collective's members to keep the rent affordable, finally decided to raise the rent to market-rate — more than triple what the collective had been paying. RPSC had been the last founding member of the First Friday art walk and Art Murmur — its organizing body of galleries — to still exist in the area.

"This space has become attractive to wealthier tenants because of the years of hard work we have put into building a community of engaged artists, musicians, and performers, and as a reward we are being kicked out to make way for a wealthier class of renters," read the July 10 announcement from RPSC. "Will they share RPSC's dedication to making art accessible for everyone? Will they be as community-focused? Will they stand in solidarity with the people of Oakland, as we have?"

The physical closure of RPSC (the collective is still doing programming out of other arts spaces) was followed by a series of similarly unsettling events. Also in July, the city declared that Humanist Hall, a community space on 27th Street, between Broadway and Telegraph Avenue, was a public nuisance due to noise complaints from neighbors. The city imposed a $3,500 fine and threatened daily $500 penalties if the complaints should persist. Not long after, a longtime West Oakland gospel church, Pleasant Grove Baptist Church, received similar threats of fines for noise complaints about its choir. And in September, as covered widely in the local press (including in the Express), a white Lake Merritt neighborhood resident called the police on a group of Samba Funk African drummers playing at the lake, resulting in a clash between drummers and Oakland police.

The issues collided at the fourth OCNC meeting in October, which was held at the Oakland Asian Cultural Center. In the crowd of about one hundred attendees was Oakland Museum of California director Lori Fogarty; Pleasant Grove Baptist Church pastor Thomas A. Harris III; Samba Funk African drummers; and curators, dancers, and visual artists of all stripes — all airing grievances about Oakland's apparent cultural shift. At one point, Pastor Harris took the floor to passionately demand that the church community be included in the coalition's campaign. In the moment of tension, Barber made it clear that she felt every issue that had been brought to the table was part of one complex struggle to fight displacement and cultural erasure in Oakland. "The issues that are impacting the churches are the same issues that are impacting the arts and culture community," she asserted. "It's not separate."


Marvin X Jackmon, a West Oakland native, co-founder of the Black Arts Movement, and seminal writer on Black radical politics, can often be found across the street from Betti Ono Gallery, at the intersection of Broadway and 14th Street, where for years he has set up his "academy on da corner." There, Jackmon works to preserve Oakland's legacy of Black radicalism — for which the 14th Street corridor has historically served as an anchor — while urging pedestrians to wake up to the reality of the Black struggle in America.

Marvin X Jackmon was a crucial proponent of the Black Arts Movement and Business District.

For the past year, Jackmon has also been an essential advocate for a resolution — sponsored by city council President Lynette Gibson McElhaney — to create a Black Arts Movement and Business District along 14th Street, from Oak Street to Frontage Road. The stretch includes Betti Ono, Geoffrey's Inner Circle, the Niles Club, Joyce Gordon Gallery, Club Vinyl, The Malonga Casquelourd Center for the Arts, and a number of other longtime Black-owned businesses.

The Oakland City Council unanimously passed the resolution on January 19. As is, the official designation only entails signage for the district — Jackmon envisions Pan-African flags flying above the street. But proponents hope the council will also enact legislation that will ensure community members have a powerful voice in how the district develops and are protected from displacement. In a recent interview, Jackmon said that his ultimate goal is to build a trust fund that would allow for community members to acquire the buildings that their businesses inhabit. "The main point is how do we maintain the longevity of this district after what we went through in West Oakland, in the Fillmore, and what Harlem is going through right now?" said Jackmon. "It's the same thing, so even if you build it, will it stand? And how long will it stand?"

At the January 19 council meeting, when the resolution was passed, a number of prominent community members urged councilmembers to not let the designation prove to be an empty gesture. "This is the first step, and I appreciate it, but there's so much more that we need to do to ensure that we don't become a relic and this Black Arts District is not just superficial, but we actually have Black bodies that are living in the city that can continue this legacy of artistic engagement and Black businesses," said Carroll Fife of Oakland Alliance, a coalition for racial, social, and economic justice. "Folks at the Malonga Casquelourd Center ... will they be able to impact the decisions that could displace them? Like the condo that is going up in front of the mural across the street from [the Malonga Center], what kind of say will these individuals who are part of this district, and who are business owners, have in the development of the city moving forward?"

Fife was referring to a 126-unit condominium project that's planned for a parking lot across from the Malonga Casquelourd Center for the Arts, a historic home to some of Oakland's most vital dance communities, such as Bantaba Dance Ensemble; Dance-A-Vision Entertainment; Diamano Coura West African Dance Company; Dimensions Dance Theater; and AXIS Dance Company, a company that works with disabled dancers. Members of the Malonga community have opposed the development in part because it would cover a large cultural mural that was the product of a three-year effort by the mural arts organization Community Rejuvenation Project (CRP). The mural project cost $80,000 — and nearly half of the money came from Oakland's cultural funding program.

In a recent interview, CRP director Desi Mundo said that the city had initially recommended the wall as a location for the mural because it was blighted. To create the mural, CRP muralists interviewed Malonga's artistic residents and Chinatown cultural leaders in order to create art that would depict the cultural legacy of the area and its resilience in the face of ongoing threats of gentrification. But only three months after the mural's completion, Mundo learned about the development plans.
Desi Mundo is the director of the Community Rejuvenation Project. 
At a planning commission meeting earlier this month, developer Maria Poncel said her company, Bay Development, plans to help "kickstart" a replacement mural project on the Laney College campus to make up for CRP's loss. But during public comment, Mundo urged the commissioners to delay the project's approval until Poncel offers the CRP a memorandum of understanding concerning the funding.

"The idea that we're just gonna be capable of re-raising all that money and that the developer won't be responsible for it, even though they said that they would, feels very disingenuous to us," Mundo later told me.

The planning commission, however, green-lighted the condo project without requiring a firm commitment from the developer, thereby seemingly not taking the community's concerns into account.

Since the project's approval, Mundo and others have filed an appeal of the decision and are waiting to be notified of when it will appear in front of the city council. They ask not that the project be denied, but that the developer include community benefits in the project, including funding 100 percent of the mural replacement costs. Supporters also marched on City Hall on February 11 to draw attention to their concerns.

On the evening of January 13, a group of Uptown artists and curators convened at the 25th Street Collective, pulling up about twenty mismatched chairs around a snack table. They were nervous that the city doesn't care about preserving their neighborhood.

Signature Development Group, run by Michael Ghielmetti, has been buying up properties in the area in order to build condos. And, as the Express reported, the Oakland Planning and Building Department, at a planning commission meeting last fall, attempted to sneak through a zoning change that would have benefited Signature by allowing the developer to construct taller buildings than would normally be allowed in the area (see "Special Deal Would Benefit Influential Developer," 11/4). After an uproar from gallerists, who are concerned about rising rents, construction inconveniences, and depleted natural light, the city postponed the decision.

Members of the Uptown artists contingent are also vying for their own cultural district designation. But they hope to have artist-protection legislation folded into the designation from the get-go, possibly including a requirement that a certain percentage of each new development in the area go toward cultural use. They are also considering proposing that the city offer landlords incentives, like tax breaks, in exchange for renting to cultural arts spaces at below market-rate.

Vessel Gallery owners Lonnie Lee and Ken Ehrhardt are currently spearheading an effort to write a resolution based on the community's input, and rallying people to ask their city councilmembers to support it. Their hope is that if it gets passed, it can serve as a template for other cultural districts to be designated throughout the city.

Lonnie Lee spent six months renovating Vessel, her gallery in Uptown Oakland. 
Lee and Ehrhardt moved into the neighborhood before much was there in the way of art. Like many gallerists in Oakland, they completely renovated the space, which had once been a stable for the Oakland Fire Department's horses. Now, the worn wooden floors and vaulted ceilings add a hip charm to the loft, which glows with natural light in the afternoon and often has a pleasant breeze passing through it. Such improvements, however, have also contributed to what makes the area enticing to developers and wealthier tenants.

"[Developers] say, 'Oh, look at what the arts have done. Isn't it cool? We want to buy property here. We want to be here because of them," Lee said.

For some, the Uptown gallerists' attempt to protect the area's art scene is already too late. The 25th Street Collective — the venue for the January 13 meeting and a shared incubating space for local makers — will soon close. The collective's rent recently shot up by nearly 40 percent, and by August, all of the resident artists will have to be out because they can no longer afford it.

But Hiroko Kurihara, founder of 25th Street Collective as well as Oakland Makers — an organization that supports small-scale local manufacturers and artisan producers — seems more concerned with the bigger picture. She's worked at the intersection of manufacturing and social enterprise for many years, and has also been an active member of Mayor Schaaf's Artist Affordable Housing and Workspace task force, which Kurihara has represented multiple times at meetings for the Downtown Oakland Specific Plan.

Kurihara is interested in creating a citywide cultural district that would try to reap funding benefits from the statewide California Arts Commission budget. That way, Oakland's arts community won't be divided. "There's a little pot of money, and then all these competing interests end up squabbling over scraps," said Kurihara. "We can't do that if we're gonna really try to coalesce and build a cultural arts-based community."

But she's also concerned with how the housing crisis crucially plays into the plight of Oakland's artists. She argues that without development impact fees to pay for more affordable housing — a program that the city has yet to approve — attempts at saving art spaces will be futile, because there won't be any artists left who can afford to live in Oakland.

"I understand that the mayor, her platform is 'Made in Oakland,' but she really needs to be able to say 'Stayed in Oakland,'" said Kurihara in a recent interview. "And I understand that right now, the city doesn't have the revenue [to build affordable housing], and there's a fear that if we don't create a transitional easing into what the impact fees are going to be that development will cease. But I think if you were to ask anybody — I mean anybody — if Oakland will remain dormant [if impact fees go into effect], it's just not gonna happen."

Hiroko Kurihara at the latest Downtown Specific Plan community meeting.

The city has been studying the idea of requiring market-rate developers to pay impact fees on new housing projects for more than a year. Earlier this month, a city council committee voted to move forward a plan to launch the fee program in September, but the full council is not expected to officially approve the proposal until sometime in March — at the earliest. Numerous other Bay Area cities, including both Berkeley and Emeryville, already have such fees in place to pay for affordable housing.

Kristi Holohan of RPSC said Schaaf recently assisted her in setting up a potential deal for RPSC to move into the bottom floor of a new condo project to be built by Signature Development Group on the parking lot directly behind the building that RPSC used to be in. Holohan said it would be a relief to finally find a space after months of being turned down by landlords all over the city, but she is also concerned that if there's no affordable housing in the area, it may no longer be an appropriate place for RPSC's programming.

"Are they going to have affordable housing?" Holohan asked, while painting a mural with youth in San Francisco. "Because we serve a demographic that is really diverse."

At the January 22 opening of the newly expanded San Francisco Arts Commission galleries, attendees could barely move through the three exhibitions. The main gallery, which featured work by recently deceased East Bay artist Susan O'Malley, was packed so densely that you could barely hear internationally celebrated performance artist Guillermo Goméz-Peña giving a monologue in the center. Housed in the War Memorial Veterans Building, the galleries are a gorgeous new addition to the city's arts landscape, yet the support that the galleries are meant to offer to local artists has arrived a few years too late. Most of the local artists who show there will likely be commuting from the East Bay.

Over the past few years, San Francisco has partnered with organizations like ArtSpan and The Community Arts Stabilization Trust (CAST) to preserve what's left of its arts community. ArtSpan organizes art exhibitions in underutilized or vacant spaces in San Francisco. CAST is a nonprofit that uses foundation money to purchase buildings that are already inhabited by important cultural hubs, then leases the buildings back to them at an affordable rate with the intention of eventually selling it to them at the same price that the nonprofit originally paid.

Joshua Simon — who is CAST's treasurer and is the executive director of the East Bay Asian Local Development Corporation (a nonprofit community development organization) and a member of Mayor Schaaf's task force on artist housing and workspace — described the problem that CAST addresses as a "space chase." That's when buying property is just financially out of reach for arts organizations, leaving them perpetually vulnerable. CAST attempts to close that gap by buying an artspace and helping the arts organization build itself financially until it's ready to purchase the space at the same price that CAST paid for it. In the last few years, CAST has acquired buildings for San Francisco's CounterPulse and Luggage Store Gallery.

The memorandum that Schaaf's task force submitted in December outlines the top strategies for preserving the arts in Oakland based on case studies from across the country. Most of them focus on ways for art spaces to achieve ownership and long-term affordability. One of the most promising strategies is to create an acquisition program for Oakland that's modeled like CAST. Other strategies include creating community land trusts through which artists could collectively own properties; leasing underutilized city-owned buildings to artists at affordable rates (until tenants are found); incentivizing private developers to offer affordable, long-term artists spaces by using zoning tools; and greatly increasing available technical assistance and educational resources for artists. According to Kelley Kahn of the mayor's task force, the city is currently devising programming for training artists and gallerists on topics such as how to negotiate a long-term protective lease, how to build a business plan, and how to get funding from foundations.

"Where Oakland is and where San Francisco is, I think there's a lot more hope for Oakland," Schaaf said in a recent interview. "I think we are intervening at a much earlier stage than San Francisco did. We are absolutely looking to learn lessons from San Francisco and avoid the displacement."
But according to Kahn and Schaaf, in order to move forward with many of these strategies, it will be crucial to reinstate the city's arts commission in order to work through complicated details. Kahn also pointed out that the last Oakland arts commission stopped meeting because they were having trouble reaching quorum. And she thinks that's because the commission had very little power to influence the city and rarely dealt with heated issues. She and Schaaf also both want the city to resurrect the Cultural Affairs manager position that was cut a few years ago, and for the council to then heed both the commission and the cultural affairs manager's recommendations.

"We also need someone who can just be mindful of the very issues we're all talking about," said Kahn. "About what does it mean to be an artist in Oakland? What kind of support can the city give them? What can we do from a real estate perspective to improve their ability to stay in Oakland? What can we do with our own arts and cultural space that we own? There's a broader scope of work that needs to be held by this unit than they're currently capable of doing."

Schaaf said the city received a National Endowment for the Arts grant for the purpose of creating a cultural plan to preserve Oakland's arts and to reestablish the city's arts commission, but that process hasn't started because Oakland needs a Cultural Affairs manager to lead it. Plus, the commission can't be reinstated until the cultural arts department hires more staff to support it, she said. "I don't think there's anyone who does not support having a cultural arts commission," said Schaaf. "It's just that we don't want to ask people to volunteer their time if there's no staff support to provide them the assistance." Schaaf, who has been mayor since January 2015, said she plans to bring forth legislation to the council on February 23 to reinstate the Cultural Affairs manager position.

Meanwhile, the full results and analysis of the task force's survey will be publicly released in about a month, although it could be longer, according to Kahn. Schaaf said the Kenneth Rainin Foundation, a major funder of the arts, has agreed to partner with the city to move forward with some of the strategies presented by her task force. The Rainin Foundation recently formed its own working group to conduct a study of Oakland's art ecosystem to identify how best to support those strategies, said Schaaf. When asked for a general timeline, she offered only that "work is underway."

At the most recent presentation for the Downtown Oakland Specific Plan, which was held at the Malonga Casquelourd Center, the plans presented were meant to reflect adjustments made based on community input. For example, in the uptown area (technically called Koreatown Northgate), planners had applied a "surgical" approach to infill development so as not to displace galleries in the area, and plans for the 14th Street corridor were titled "Black Arts Movement and Business District." The adjustments were somewhat promising, but seemed like baby steps to many.

As he presented, the planning head, Victor Dover, projected a slide that read "Development Without Displacement" in large, bold letters. But toward the end of the lengthy presentation, an older Black woman could not wait any longer. She walked in front of the audience to exit, and voiced angry concerns about local, Black-owned establishments having already been displaced because of development.

Soon, Betti Ono could be the next of those to go.

"We need something implemented right now. Today," Barber told me. "We've needed it before the lease expired, and we've needed it for four or five years, so to say just hold on and at the same time we can't even do business is damaging."

"We're being pushed out," she continued. "We're being priced out, and we need the city to act now. What are you waiting for?"
Correction: The original version of this report erroneously referred to AXIS Dance Company as Axis Dance Group.

Tuesday, February 16, 2016

Marvin X will speak at Oakland City Hall Black History Month Reception

flyer-obhmr-potp-2016-700-full size

 
 Marvin X
photo Harrison Chastang

Black Arts Movement poet and BAMBD planner Marvin X will speak and exhibit his Black Arts Movement archives.

Reviews: Books from the Wild Crazy Ride of the Marvin X Experience

Somethin' Proper, the Autobiography of Marvin X, from the introduction by Dr. Nathan Hare

Marvin X
photo Kamau Amen Ra





Somethin' Proper, the Autobiography of Marvin X, Black Bird Press, 1998

from the Introduction by Dr. Nathan Hare, the Black Think Tank

In SOMETHIN' PROPER, we quickly see that we are inside the pages not only of Marvin's private political papers, comprising a lyrical diary shaped to be read and enjoyed like a novel by the masterful hands of an internationally noted black poet, but we are being escorted to the cutting edge of a fascinating postmodern black literary genre in the making, the notes of an undying black warrior who refuses to give up, give out or give in!
Somethin' Proper: The Life and Times of a North American African Poet  
 
Although easy to read by almost anybody wishing to do so, SOMETHIN' PROPER (apparently a phrase from the drug subculture, i.e., BREAK ME OFF SOMETHIN' PROPER), presents us at once with an opportunity for a deeper understanding of a panorama of participants in the often poignant but sometimes hilarious inner workings of the black male psyche, from the middle class bourgeois pretenders such as "tenured Negroes" on the academic plantation and their "negrocity," to "coconuts" in the corporations, and across the spectrum to brothers in the hood, particularly the way in which utility and haughty demeanor conceal and mask the panoramic and pervasive depression of the black male.

Before his death at the early age of 36, Frantz Fanon, the black psychiatrist who lived and wrote about the relations between the oppressor and oppressed in the battle of Algiers (Wretched of the Earth; Black Skin, White Masks, and A Dying Colonialism), presented us with clear psychiatric paradigms for the struggles Marvin deftly captures for us.

Marvin is able to give us insights into himself and his affiliates (Huey Newton, Eldridge Cleaver, Bobby Seale, Little Bobby Hutton, Amiri Baraka, Sonia Sanchez, Angela Davis, et.al., that are original but reminiscent of Fanon, because Marvin is bearing the covers on his life and the life of others.

Of all the many disorders and distortions that plague the black male, each and every day, perhaps the ones that take the heaviest tool on his ravished brain are those that—if not contained by armed resistance—revolve around the painful difficulty of gaining control over his individual and collective destiny, around what is known in mental health circles as "the locus of control," the dilemma of resistance to the enemy from without and the enemy from within (including the self, if we consider that there can be no master without those who, for whatever reason, are willing to be a slave). Might makes right but not for long.

If we honor the likes of Patrick Henry for saying "give me liberty or give me death," it is no matter that when the Negro says give him liberty or death the white man tries to give him death! The so-called Negro is confronted with a choice Patrick Henry had not reckoned with, something Fanon called "reactional disorders" or "psychosomatic pathology" that is the direct product of oppression.

But out of a last ditch desperation in self-medication and the management of his pulverized and thwarted emotions, in a mindless effort to soothe his psychological and social wounds, the black male is introduced unwarily if discreetly to the vicious cycle of self-mutilation and induced addiction, which takes hold and spreads like an epidemic virus as part of the psycho-technology, historically, of the white man's oppression of the North American African and others around the world.

In his powerlessness and victimization, with nothing left to lean on, the black man is likely to mount the seesaw, if not the roller coaster of racial psycho-social dependency and messianic religiosity (becoming the mad-dog religious fanatic, believing in a savior other than himself) on the one hand and the individual chemical dependent on the other, i.e. the dope fiend.

Marvin decontructs both. In the bottomless caverns of addiction in any form, there seems no amount of religiosity, coke, crack, alcohol or sex sufficient to sedate the social angst and shattered cultural strivings.

The more the black man tempts to medicate his anxiety and to mask his depression and self doubts with pretense and hostility, the more he finds himself in trouble with the persons he must love and be loved by than with the alien representatives of the society that would control and castrate his manhood.

Novelist Richard Wright, addressing these paradoxes and dilemmas in his own autobiography BLACK BOY, explained that, "Because I had no power to make things happen outside of me in the objective world, I made things happen within. Because my environment was bare and bleak, I endowed it with unlimited potentialities, redeemed it for the sake of my own hungry and cloudy yearning."

The catch is in the way these things turn out after the boy has been taken through the meat grinder of growing up within the machinery of white social control. In response, the strategy or road most taken by both Marvin X and Richard Wright, to put it simply, is FLIGHT (what Wright as a matter of fact names the middle passage of his novel, Native Son, book 2 of 3).

As surely as the individual who accepts oppression is constantly in flight from his racial identity, the black man who rejects it is constantly on the run from the agency of white supremacy that must control him and wishes to annihilate him outright. And here is where Marvin's story is most valuable to us , helping us to grasp the meaning of the tradition of escape within our race, literature and history, stretching back to the slave trade and slave ships of the middle passage, down to the demanding requirements of escape from coercion, incarceration and surveillance in the modern era: he takes us through a childhood of continual efforts to avoid juvenile hall, to the flights of his father (despite punishing ambiguities, Marvin X dedicates his book to both his parents in memorial), calling upon pure personal honesty and the deepest levels of understanding to appreciate the parental struggles of his own and the resulting psycho-sexual and social conflicts.

Without professing to do so, Marvin X speaks here most effectively of all black men, exposing their triumphs and follies, telling all he knows about everybody, including himself, always seeming to exact the hardest toll of all on himself, inviting us openly and unashamedly into the intricacies of his youthful endeavors to love too many women, including more than one try at the practice of polygamy (at one point he had four wives, in the Islamic tradition), until he realizes that if monogamy is the love and marriage of one woman, polygamy is the love or marriage of one woman too many!

I predict that SOMETHIN' PROPER (the life and times of a North American African Poet) will readily emerge as an underground classic as well as a classic of the black consciousness movement and the world of the troubled inner city, a manual of value to any brother who has lost his way and the sister who would help him to understand or know how to find it, to find it within himself, in the intriguing story of Marvin X, who has been there and the women and political fellow-travelers in the black movement who were there with him in his often daring escapades, his secret flights and open confrontations with white supremacy.

In the end, is he bitter? Or is he happy as a negro eating watermelon on massa's plantation? Well, in the beginning white people are devils—but by the end, all people are devils—in Marvin's world. After all, this is his story. Nevertheless, by the end we are convinced Marvin has regained faith in himself, his God and his people.

And it is gratifying in an era of the sellout, the faint hearted and the fallen, to see that Marvin X was one black man who met the white man in the center of the ring and walked with him to the corners of psycho-social inequity, grappling with him through the bowels of the earth, yet remained one black man the white man couldn't get.

I'm glad I stopped that day on Market Street and bought a pair of Marvin's sunglasses, but I wish I knew where to find those sunglasses now, because I could feel so proud to wear them, or, better yet, I could lend them to some other brother who was trying to find his way to SOMETHIN' PROPER while moving in the direction of the sun.
--Dr. Nathan Hare


The Public Career of Marvin X


30 Years of Teaching and Writing: The Public Career of Marvin X

by
James G. Spady



Copyright James G. Spady, 1997,
Philadelphia New Observer

Marvin X has been teaching for a long time. He has established his tenacity. As one of the founders of the Black Arts Movement (BAM), he became a teacher in an emerging field called Black Studies. Like Sonia Sanchez, Amiri Baraka, Larry Neal, Askia Toure and others, Marvin X both contributed to and later taught those pivotal courses that constituted a new discipline.

For the last thirty years, this gifted poet, journalist, dramatist, oral historian (he appears to be the only participant in the Black Arts Movement that conducted intensive and extensive oral interviews with the key participants, as well as international political, cultural and educational leaders)and teacher, has established an unusual record. Marvin X has taught at the University of California at San Diego, Mills College, San Francisco State University, Fresno State University,
Laney and Merritt Colleges in Oakland, University of Nevada,Reno, and the University of California at Berkeley.

His peers were among the first to recognize his ability. The well-known African American man of the Arts and Letters, Amiri Baraka, refers to Marvin X as "one of the outstanding African writers and teachers in America. He has always been in the forefront of Pan African writing. Indeed, he is one of the founders and innovators of the new revolutionary school of African writing."

One of the best known playwrights in America is Ed Bullins. He refers to X as "one of the founders of the modern day Black theatre movement. He is a Black artist par excellence." The editor of Black Scholar magazine, Robert Chrisman, spoke of Marvin as "an extraordinary distinguished poet who has a powerful sense of meaningful drama"....

After high school (1962), Marvin enrolled in Oakland City College, aka Merritt College. There he met Huey Newton and Bobby Seale, who went on to found the Black Panther Party. It was at OCC that Marvin began to undergo a vital change. He listened intently as speaker after speaker addressed the ever-growing members of the cognoscente at Oakland City College. They, like many area colleges, benefited from the organizing and conscious-raising activities of the Afro American Association under the leadership of a young black lawyer, Donald Warden (now Khalid Abdullah Al Mansour). Marvin's early writings appeared in the Merritt College literary magazine.

Upon receiving the A.A. degree, Marvin went on to San Francisco State University, 1964. Marvin wrote a play for one of his English classes. The professor, legendary novelist John Gardner, was sufficiently impressed to carry it over to the theatre department. In the Spring of 1965, Marvin X's one-act play "Flowers for the Trashman" was produced at San Francisco State, a novel experience for an African American. It is even more exceptional in that it was his first play. (Published initially in Black Dialogue, Winter, 1966 and later in Black Fire, edited by Larry Neal and LeRoi Jones).

Marvin X soon met Philly playwright Ed Bullins, introduced to him by Art Sheridan, founding editor of Black Dialogue magazine. Ed and Marvin founded Black Arts West Thetre in the Fillmore. Black Arts West was certainly influenced by the Black Arts Movement in the East, mainly New York and Philadelphia.

The role of Amiri Baraka in shaping national Black consciousness can not be overemphasized. However, Marvin X, Hillary X, Ethna X, Duncan X (as they would become in a few months after joining the Nation of Islam, circa 1967), along with Ed Bullins and Farouk (Carl Bossiere, rip)were part of an indigenous Black Arts Movement....


Part Two: 30 Years of Teaching and Writing: The Public Career of Marvin X
by James G. Spady, Philadelphia New Observer,1997 

copyright (c) 1997 by James G. Spady


...The poetry of Marvin X is deeply rooted in the cosmological convictions of his ancestors and his community. His individual identity is inextricably linked to his communal identity. That is why it functions as a source of power and inspiration. Because he is open to the magico-realist perception or reality and has the authentic experiences of the streets, Marvin's works strike a chord. Nowhere is this better exemplified than in a recent collection, Love and War, 1995.

"Read Love and War for Ramadan!"--Dr. Mohja Kahf, University of Arkansas, Department of English and Islamic Literature 



cover art by Emory Douglas,
 Black Panther Minister of Culture



He introduces the work with these words, "Love and War is my poetic story of rediscovering self love and the internal war (Jihad) to reconquer my soul from the devil who whispers into the hearts of men, Al Qur'an. But I am also mindful of socio political conditions of my people. And this reality fills me with compassion and love, forcing me once again (now that I am clean and sober) to put on the armor of God and return to the battlefield. This collection is a signal of my return to the struggle of African American liberation after an absence of nearly a decade, caused by disillusionment and drug abuse. I return with the spirit of my friend, Huey P. Newton, rip, shaking my bones. He and I were often in the same drug territory and but for the grace of God, I chould have easily suffered a fate similar to his. I came close many times. Praise be to Allah."




"Marvin X was my teacher, many of our comrades came through his black theatre: Bobby Seale, Eldridge Cleaver, Emory Douglas, George Murray and Sam Napier."
--
Dr. Huey P. Newton,co-founder of the Black Panther Party



...Craft is essential to Marvin X's poetry and drama. He knows the possibilities and constraints of the form. And he also knows how to expand. He credits Sun Ra with having helped him to realize the full possibilities of theatre. Marvin read his poetry in San Ra's grand musical energy field and he closely observed Sonny's skillful exploration of our Omniverse and all of its real possibilities. Was int not Sun Ra who told Marvin X that he would be teaching at U.C. Berkeley before it happened?




Marvin X and Sun Ra, both Gemini. Sun Ra was Marvin's mentor and artistic associate.
They performed together from coast to coast. This  pic is outside Marvin's Black Educational Theatre in San Francisco's Fillmore, 1972. Sun Ra wrote the music
for Marvin's play Take Care of Business,
the musical version of Flowers for the Trashman.





...Nearly 30 years ago, Marvin sought to teach the relationship of Islam and Black Art. In his published conversation with Amiri Baraka, he attempted to reconcile and provide voices and faces for the different expressions of Islam in the West.

As a skilled interviewer, he allows Askia Toure and Baraka's divergent views of Islam to be placed into the record. In the afterword he states, "I believe the Honorable Elijah Muhammad is at least ten years ahead of any Black group working for freedom, justice and equality in the hells of North America. The Islamic ideology, discipline and organizational structure permits the masses of our people to fully develop their self-identity, self defense and self-government."

Again, X is out front. He recognized the tremendous influence Islam had on the Black Arts Movement. He is a case study in that type of influence....


Elijah and Malcolm, major influences on Marvin XHe honors both men.



....Marvin X is credited with convincing Eldridge Cleaver to use his advance against royalties from the popular book Soul on Ice, to help set up Black House. The building became "the mecca of political, cultural activity in The Bay Area. Among artists featured were: Sonia Sanchez,Vonetta McGee, Amiri and Amina Baraka, Chicago Art Ensemble,
Avoctja, Emory Douglas, Sarah Webster Fabio, et al. Playwright Ed Bullins joined Marvin and Eldrdige at the Black House, along with Marvin's partner, Ethna X (Hurriyah Asar), and singer Willie Dale, Cleaver's buddy from San Quentin.

Eldridge Cleaver, see Marvin X's memoir, Eldridge Cleaver, My friend the Devil, 2009 Upon his release from Soledad prison, Marvin X was the first person he hooked up with. Later Marvin introduced him to Huey Newton and Bobby Seale.


....Marvin X is a teacher of primeval knowledge, a knower of both street poetry and book poetry. In fact, he combines the two in a powerful way. Each verse is a teach act, each stanza--a class. His use of alliteration, rhymes, assonance, dissonance and free rhymes indicates he has absorbed the teachings of the academy. Yet, the street consciousness lying in the cut of its content links him directly to the poets of the new idiom called Rap.

















Black Panther co-founder Bobby Seale who attended Oakland's Merritt College along with Huey Newton and Marvin X. Bobby performed in Marvin's second play Come Next Summer before founding the Black
Panther Party.

His experimental verses are wholistic, historical and yet dialogical. The dynamic complexities of the situation creates in the reader an urgent need to know more. Can we expect anything elswe from a good teacher?
James G. Spady is one of our greatest literary critics. We will soon post his review of Marvin X's autobiography, Somethin Proper, entitled "Making an Inventory and Constructing Self Prior to the year 2000." His review is not dated by time.

In the Crazy House Called America        Introduction, Video & ReviewsSource: ChickenBones: A Journal for Literary & Artis...l

Review: Junious Ricardo Stanton on In the Crazy House Called America, essays by Marvin X





Marvin X Offers A Healing Peek Into His Psyche
Review of In the Crazy House Called America

By  


Marvin X Offers A Healing Peek Into His Psyche


By  Junious Ricardo Stanton


Rarely is a brother secure and honest enough with himself to reveal his innermost thoughts, emotions or his most hellacious life experiences. For most men it would be a monumental feat just to share/bare his soul with his closest friends but to do so to perfect strangers would be unthinkable, unless he had gone through the fires of life and emerged free of the dross that tarnishes his soul. Marvin X, poet, playwright, author and essayist does just that in a self-published book entitled In the Crazy House Called America



This latest piece from Marvin X offers a peek into his soul and his psyche. He lets the reader know he is hip to the rabid oppression the West heaps upon people of color especially North American Africans while at the same time revealing the knowledge gleaned from his days as a student radical,  black nationalist revolutionary forger of the Black Arts Movement, husband, father lover, a dogger of women did not spare him the degradation and agony of descending into the abyss of crack addiction, abusive and toxic relationships and family tragedy.  



Perhaps because of the knowledge gained as a member of the Nation of Islam, and his experiences as one of the prime movers of the cultural revolution of the '60, the insights he shares In the Crazy House Called America are all the keener. Marvin writes candidly of his pain, bewilderment and depression of losing his son to suicide. He shares in a very powerful way, his own out of body helplessness as he wallowed in the dregs of an addiction that threatened to destroy his soul and the mess his addictions made of his life and relationships with those he loved. 



But he is not preachy and this is not an autobiography. He has already been there and done that. In sharing his story and the wisdom he has gleaned from his life experiences and looking at the world through the eyes of an artist/healer, Marvin X serves as a modern day shaman/juju man who in order to heal himself and his people ventures into the spirit realm to confront the soul devouring demons and mind pulverizing dragons; he is temporarily possessed by them, heroically struggles to rebuke their power before they destroy him; which enables him to return to this realm, tell us what it is like, prove redemption is possible, thereby empowering himself/ us and helping to heal us. He touches on a myriad of topics as he raps and writes about himself and current events. 



Reading this book  you know he knows what it is like to come face to face with and do battle with the insanity and death this society has in store for all Africans.   Marvin X talks about his sexual relations/dysfunction, drugs, media and free speech, sports, black political power or the lack thereof, the war on drugs and the current War on Terrorism, nothing is off limits. He includes reviews of music, theater as well as film, but not as some smarter/ holier than thou, elitist observer. 



Marvin X writes as one actively engaged in life, including its pain and suffering. He lets us know he was a willing and active participant in his addiction, how it impacted his decision making, his role as a parent, his male-female "relationships", his ability to be creative within a movement to liberate African people and the world from the corruption of Caucasian hegemony. 



Marvin X is in recovery and it has not been easy for him. As a writer/healer he still has the voice of a revolutionary poet/playwright, it is a voice we need to listen and pay attention to. He has survived his own purgatory and emerged stronger and more committed to life and saving his people.  As North American Africans (his term to differentiate us from our continental and Diaspora brethren) he sees the toll the insanity of this culture takes on us. His culturally induced self-destructive lifestyle choices and the death of his son is a testament to how life threatening and lethal this society can be. 



But Marvin X also talks about spiritual redemption, the ability to transcend even the most horrific experiences with resiliency and determination so that one gets a glimpse of  one's own  divine potential. This book is an easy read which makes it all the more profound. In The Crazy House Called America is for brothers especially. It is a book all black men should grab hold of and digest, if for no other reason than to experience just how redemptively healing and liberating being honest can be.
*  *  *  *  *


Eldridge Cleaver: My friend the Devil, A Memoir by Marvin X




March 21, 2009

Introduction

Marvin X‘s newest book, “Eldridge Cleaver: My Friend, The Devil” is an important Expose!, notonly of whom his good friend really was… (I confess I thought something like that, in less metaphysical terms, from the day we met, at San Francisco State, 1967) But also of whom Marvin was/is. Now, Marvin has confessed to being Yacub, whom Elijah Muhammad taught us was the “evil big head scientist” who created the devil. (Marvin’s head is very large for his age.)
What is good about this book is Marvin’s telling us something about who Eldridge became as the Black Panther years receded in the rear view mirror. I remember during this period, when I learned that Marvin was hanging around Cleaver even after he’d made his televised switch from anti-capitalist revolutionary to Christian minister, denouncing the 3rd World revolutionaries and the little Marxism he thought he knew, while openly acknowledging beating his wife as a God given male prerogative, I said to Marvin, “I thought you was a Muslim” . His retort, “Jesus pay more money than Allah, Bro”, should be a classic statement of vituperative recidivism.

But this is one of the charms of this memoir. It makes the bizarre fathomable. Especially the tales of fraternization with arguably the most racist & whitest of the Xtian born agains with Marvin as agent, road manager, co-conspirator-confessor, for the post-Panther – very shot- out Cleaver. It also partially explains some of Cleaver’s moves to get back in this country, he had onetime denounced, and what he did after the big cop out. Plus, some of the time, these goings on seem straight out hilarious. Though frequently, that mirth is laced with a sting of regret. Likewise, I want everyone to know that I am writing this against my will, as a favor to Yacub.—Amiri Baraka. Newark, 5/13/09

Chapter 1

It all began at Soledad Prison, sometime during 1966. Black Dialogue magazine was approached by attorney Beverly Axelrod about making a visit to the Soledad Prison Black Culture Club. The editors agreed to make the visit, including myself as fiction editor. The other editors included Art Sheridan, Gerald, Aubrey and Peter LaBrie, Sadaat Ahmed, Joe Goncalves, Duke Williams, et al. We made our way down the coast to Soledad. I was both excited and sad because my brother Ollie was probably an inmate at the time, though I can't remember.

Our staff was taken to the hosting officer's apartment and briefed on what to do and not to do. No contact with inmates, no passing or taking of literature. We agreed but it didn't mean a thing. Soon as we got inside the meeting room we knew what we were going to do. At first we got inside and saw the brothers seated, with the meeting in progress. Eldridge was chair and his lieutenant was Alprentice “Bunchy” Carter. Bunchy was a very handsome black man, so handsome it belied his leadership qualities as head of the Los Angeles Slauson gang.

But chairman Cleaver was a giant of a man, tell, light skinned and articulate. But more than the words said, I was immediately impressed with the organizational structure with brothers on post with military style discipline. It was probably the first time I'd seen black men so organized. We know now according to brother Kumasi that this was the beginning of the prison movement in California and the nation, this black culture club of mostly young black men confined to the dungeon as so many are today, causing havoc in black family and community life.

In this Soledad dungeon would come a prison movement on par with the black student movement, black arts, and black studies. As I listened to Chairman Eldridge speak, I said to myself this is a dangerous Negro if allowed to depart these walls. Clearly, he was well read after a total of eighteen years of confinement in the California Gulags. I would learn later he was soaked in Marxist Leninism and literature in general. And when Black Dialogue obtained his writings for publication, especially “My, Queen, I Greet You,” we suspected this was a man with the passion and writing skills of Baldwin. And of course he must have sensed this comparison and thus his need to denounce Baldwin to take a shot at the black literary crown, although he did it by a homophobic denunciation which led one to suspect his own sexual improprieties, especially after so long in prison.

But at that first meeting, we were humbled to be with the brothers, to share with them by reading our writings from Black Dialogue. At the end of the meeting we all embraced and exchanged materials in violation of the officer's request. We gave them copies of Dialogue and they gave us manuscripts of their writings which were later published in Dialogue and Journal of Black Poetry. As I said, we published “My Queen, I Greet You,” in Dialogue and Joe Goncalves published the poetry of Bunchy and others in JBP. We left Soledad and headed back up the coast to San Francisco. Thus was established a connection between the prison movement and black students, the black arts movement and eventually the Black Panther Party when I introduced Elbridge to Bobby Seale soon after his release from prison.

Chapter II

Several months passed before I met Eldridge again. Somebody called me to come over Sister Mary Anna's house. Maryanna Waddy was the daughter of painter Ruth Waddy, but more importantly, she was the student, though somewhat older at the time, who aggressively pushed for the name change from Negro Students Association to the Black Students Union. Maryanna was a strong black woman who took no jive, maybe the result of black consciousness taught by her mother. But when I entered her house, Eldridge was there trying to introduce his plans to the community.

There seemed to be some tension between him and Maryanna, a black man/black woman power battle. Maybe Maryanna knew about Eldridge's white woman lawyer, Beverley Axelrod, who had smuggled his manuscript Soul on Ice out of Soledad. We would learn that Eldridge had promised to marry her, so his blackness was suspect from the beginning—but we would handle that matter a few months down the road. Maryanna and most of those present, maybe members of the BSU, including those of us from Black Dialogue. If I recall correctly, Eldridge gave me a ride home and we agreed to meet again soon.

Things were going bad for us at Black Arts West Theatre on Fillmore Street, across the street from Tree's pool hall and around the corner from the Sun Reporter newspaper, published by the millionaire Communist Dr. Carlton Goodlett. BAW was breaking up because of egos and other psychopathic behavior in our crew which included Ed Bullins, Duncan Barber, Hillary Broadous, Carl Bossiere, and Ethna Wyatt. All of us wanted to make BAW happen but our egos got in the way, along with deeper mental problems. In spite of these problems, we did my plays and the plays of Ed Bullins. We had jazz concerts with the Bay Area's best, including Raphael Garrett, Monte Waters, Dewey Redman, Oliver Jackson, B.J., and others. 

Only thing with the musicians, many had white women which we would not allow in the theatre, since we were black nationalists on the road to becoming members of the Nation of Islam. A long time criminal Muslim came to our theatre to recruit us, Alonzo Harris Batin, who became the guru and mentor of BAW. Batin was a criminal with a heart of gold. He wanted us to join the Nation even though most of the time he was not in good standing and considered a hypocrite. Soon we were indoctrinated by Batin and eventually most of us joined the Nation except Ed Bullins. Bullins was into his art and living or at least staying in the Beatnik area of North Beach.

For awhile, Ethna was the glue that held BAW together. She fed us when we were low on money to buy food. She would cook something that would be enough for the crew and she would try to stop us from killing each other as we ego-tripped. Ethna had come from Chicago, maybe during or around the time of that Summer of Love. It seemed many beautiful women fled Chicago to the West coast. Ethna's friend had come, Sandra Williams, helping out at BAW. Danny Glover acted in BAW, performing in Dorothy Ahmed's play Papa's Daughter, about incest. Actress and SFSU student Vonetta McGee performed in Bullins' play It Has No Choice and another play by Bullins that I can't remember the name.

And then one day the crew called me to the lobby of the theatre to meet a man they said spoke seven languages. After they called me several times to come to the lobby, I came from the theatre to meet a tall, jet black brother with straight hair, Ali Sharif Bey, who indeed did speak several languages, including English, Persian, Spanish, French, Arabic and Urdu. He became our on-site Islamic scholar and teacher, teaching us Arabic and his vast knowledge of Islam based on the Ahmediah sect, the great evangelists of Islam to the West. Ali Sharif Bey would surface later as the runner for the SLA when they kidnapped Patty Hearst. He is the source for my master thesis docudrama How I Met Isa.

But in spite of all this community support—none from the Black bourgeoisie until later at the Black House which Eldridge convinced me to help organize since I told him I was tired of the bs at BAW and was ready to do something different. We discussed setting up what eventually became Black House, a political/cultural center on Broderick Street off Divisadero in the Fillmore. Ed Bullins soon joined Eldridge, Ethna and myself. For a few months Black House became the cultural center of the Bay with thousands of conscious hungry black flocking there for culture. Black House participants included Amiri Baraka, Sonia Sanchez, Askia Toure, Chicago Art Ensemble, Sarah Webster Fabio, Reginald Lockett, Emory Douglas, Samuel Napier and Little Bobby Hutton. On the political side, Eldridge brought in a Communist party leader, Rosco Proctor.

Eldridge had no time for the culture, even though he couldn't help but be influenced by it since it was at the house he financed with his advance from Soul On Ice. He and Baraka had little to say to each other even though Baraka's Communication Project at San Francisco State College/now University, had its off campus base at Black House. Years later these two men would switch ideologies with Baraka turning Communist and Eldridge finding religion. Eldridge would eventually go from Communist to Christian, to Mormon to Moonie to Religious Science.

But at Black House he was strictly Communist and he pushed hard to get us to follow his path, though we resisted until Black House fell apart from ideological differences. Before it fell we had gone to Beverly Axelrod's house to literally remove Cleaver since we found it a contradiction for the chairman of Black House to be sleeping at the White House. One afternoon brother Batin and I made Eldridge move his things from the White House while Miss Ann cried. Among his belongings was that wicker chair, spear and rug made famous in that photo of Huey Newton.


Marvin X, also known as Marvin Jackmon and El Muhajir was born May 29, 1944 in Fowler, California, near Fresno. Marvin X is well known for his work as a poet, playwright and essayist of the BLACK ARTS MOVEMENT or BAM. He attended Merritt College along with Huey P. Newton and Bobby Seale. He received his BA and MA in English from San Francisco State University.
 Marvin X is most well known for his work with Ed Bullins in the founding of Black House and The Black Arts/West Theatre in San Francisco. Black House served briefly as the headquarters for the Black Panther Party and as a center for performance, theatre, poetry and music. 
Marvin X is a playwright in the true spirit of the BAM. His most well-known BAM play, entitled Flowers for the Trashman, deals with generational difficulties and the crisis of the Black intellectual as he deals with education in a white-controlled culture. Marvin X's other works include, The Black Bird, The Trial, Resurrection of the Dead and In the Name of Love.
He currently has the longest running African American drama in the San Francisco Bay area and Northern California, ONE DAY IN THE LIFE, a tragi-comedy of addiction and recovery. He is the founder and director of RECOVERY THEATRE.
Marvin X
Marvin X has continued to work as a lecturer, teacher and producer. He has taught at Fresno State University; San Francisco State University; University of California - Berkeley and San Diego; University of Nevada, Reno; Mills College, Laney and Merritt Colleges in Oakland. He has received writing fellowships from Columbia University and the National Endowment for the Arts and planning grants from the National Endowment for the Humanities.
Read: Marvin X Unplugged An Interview by Lee Hubbard
Marvin X is available for lectures/readings/performance.  Contact him at xblackxmanx@aol.com.

 
The Wisdom of Plato Negro: Parables/Fables

In “Wisdom of Plato Negro,” Marvin teaches by stories, ancient devices of instruction that appeal to a non-literate as well as a semi-literate people. (Fables differ from parables only by their use of animal characters.) The oldest existing genre of storytelling used long before the parables of Jesus or the fables of Aesop, they are excellent tools, in the hands of a skilled artist like Marvin X, in that he modifies the genre for a rebellious hip hop generation who drops out or are pushed out of repressive state sponsored public schools at a 50% clip. Marvin X is a master of these short short stories. Bibliographies, extended footnotes, indexes, formal argumentation, he knows, are of no use to the audience he seeks, that 95 percent that lives from paycheck to paycheck.

These moral oral forms (parables and fables), developed before the invention of writing, taught by indirection how to think and behave respecting the integrity of others. Marvin explained to his College of Arts audience, “This form [the parable] seems perfect for people with short attention span, the video generation… The parable fits my moral or ethical prerogative, allowing my didacticism to run full range” (“Parable of a Day in the Life of Plato Negro,” 147). But we live in a more “hostile environment” than ancient people. Our non-urban ancestors were more in harmony with Nature than our global racialized, exploitive, militarized northern elite societies.
—Rudolph Lewis is the Founding Editor of Chickenbones.com, A Journal. (Click here to read the full review).

BEYOND RELIGION, 
BEYOND RELIGION, TOWARD SPIRITUALITY, ESSAYS ON CONSCIOUSNESS
Click to order via Amazon
Paperback: 281 pages
Publisher: Black Bird Press (2007)
Language: English

Marvin X has done extraordinary mind and soul work in bringing our attention to the importance of spirituality, as opposed to religion, in our daily living. Someone'maybe Kierkegaard or maybe it was George Fox who'said that there was no such thing as "Christianity." There can only be Christians. It is not institutions but rather individuals who make the meaningful differences in our world. It is not Islam but Muslims. Not Buddhism but Buddhists. Marvin X has made a courageous difference. In this book he shares the wondrous vision of his spiritual explorations. His eloquent language and rhetoric are varied'sophisticated but also earthy, sometimes both at once.

Highly informed he speaks to many societal levels and to both genders'to the intellectual as well as to the man/woman on the street or the unfortunate in prison'to the mind as well as the heart. His topics range from global politics and economics to those between men and women in their household. Common sense dominates his thought. He shuns political correctness for the truth of life. He is a Master Teacher in many fields of thought'religion and psychology, sociology and anthropology, history and politics, literature and the humanities. He is a needed Counselor, for he knows himself, on the deepest of personal levels and he reveals that self to us, that we might be his beneficiaries.

All of which are represented in his Radical Spirituality'a balm for those who anguish in these troubling times of disinformation. As a shaman himself, he calls too for a Radical Mythology to override the traditional mythologies of racial supremacy that foster war and injustice. If you want to reshape (clean up, raise) your consciousness, this is a book to savor, to read again, and again'to pass onto a friend or lover.
—Rudolph Lewis, Editor, ChickenBones: A Journal

Love and War: PoemsL
 

Wednesday, February 12, 2014

Islam and the Black Arts Movement: Marvin X's Love and War poems, 1995

Marvin X was a prime shaper of the Black Arts Movement (1964-1970s) which is, among other things, the birthplace of modern Muslim American literature, and it begins with him. Well, Malik Shabazz and him....

Declaring Muslim American literature as a field of study is valuable because recontextualizing it will add another layer of attention to his incredibly rich body of work.He deserves to be WAY better known than he is among Muslim Americans and generally, in the world of writing and the world at large. By we who are younger Muslim American poets, in particular, Marvin should be honored as our elder, one who is still kickin, still true to the word!--Dr. Mohja Kahf
 Cover art by Emory Douglas, Black Panther Party Minister of Culture

 Fly to Allah, 1969,  is the beginning of Muslim American literature, according to Dr. Mohja Kahf. 

Marvin X, 1972. His Black Educational Theatre performed Resurrection of the Dead, a myth-ritual dance drama, 1972. His actors were students from his drama class at University of California, Berkeley.


 Syrian poet-professor-activist, Dr. Mohja Kahf
Dr. Mohja Kahf and Marvin X. She invited Marvin X to read at the University of Arkansas, Fayetteville, where she teaches English and Islamic literature.

Love and War

poems


by Marvin X


review by Mohja Kahf


Have spent the last few days (when not mourning with friends and family the passing of my family friend and mentor in Muslim feminism and Islamic work, Sharifa AlKhateeb, (may she dwell in Rahma), immersed in the work of Marvin X and amazed at his brilliance. This poet has been prolific since his first book of poems, Fly to Allah, (1969), right up to his most recent Love and War Poems (1995) and Land of My Daughters, 2005, not to mention his plays, which were produced (without royalties) in Black community theatres from the 1960s to the present, and essay collections such as In the Crazy House Called America, 2002, and Wish I Could Tell You The Truth, 2005.

Marvin X was a prime shaper of the Black Arts Movement (1964-1970s) which is, among other things, the birthplace of modern Muslim American literature, and it begins with him. Well, Malik Shabazz and him. But while the Autobiography of Malcolm X is a touchstone of Muslim American culture, Marvin X and other Muslims in BAM were the emergence of a cultural expression of Black Power and Muslim thought inspired by Malcolm, who was, of course, ignited by the teachings and writings of the Honorable Elijah Muhammad. And that, taken all together, is what I see as the starting point of Muslim American literature. Then there are others, immigrant Muslims and white American Muslims and so forth, that follow. There are also antecedents, such as the letters of Africans enslaved in America. Maybe there is writing by Muslims in the Spanish and Portuguese era or earlier, but that requires archival research of a sort I am not going to be able to do. My interest is contemporary literature, and by literature I am more interested in poetry and fiction than memoir and non-fiction, although that is a flexible thing. I argue that it is time to call Muslim American literature a field, even though many of these writings can be and have been classified in other ways--studied under African American literature or to take the writings of immigrant Muslims, studied under South Asian ethnic literature or Arab American literature. 
With respect to Marvin X, I wonder why I am just now hearing about him-I read Malcolm when I was 12, I read Amiri Baraka and Sonia Sanchez and others from the BAM in college and graduate school-why is attention not given to his work in the same places I encountered these other authors? 

Declaring Muslim American literature as a field of study is valuable because recontextualizing it will add another layer of attention to his incredibly rich body of work.He deserves to be WAY better known than he is among Muslim Americans and generally, in the world of writing and the world at large. By we who are younger Muslim American poets, in particular, Marvin should be honored as our elder, one who is still kickin, still true to the word!

Love and War Poems is wrenching and powerful, combining a powerful critique of America ("America downsizes like a cripple whore/won't retire/too greedy to sleep/too fat to rest") but also a critique of deadbeat dads and drug addicts (not sparing himself) and men who hate. "For the Men" is so Quranic poem it gave me chills with verses such as:

for the men who honor wives and the men who abuse them

for the men who win and the men who sin

for the men who love God and the men who hate

for the men who are brothers and the men who are beasts....


"O Men, listen to the wise," the poet pleads: there is no escape for the men of this world or the men of the next.


He is sexist as all get out, in the way that is common for men of his generation and his radicalism, but he is refreshingly aware of that and working on it. It's just that the work isn't done and if that offends you to see a man in process and still using the 'b' word, look out. Speaking of the easily offended, he warns in his introduction that "life is often profane and obscene, such as the present condition of African American people." If you want pure and holy, he says, read the Quran and the Bible, because Marvin is talking about "the low down dirty truth." For all that, the poetry of Marvin X is like prayer, beauty-full of reverence and honor for Truth. "It is. it is. it is."

A poem to his daughter Muhammida is a sweet mix of parental love and pride and fatherly freak-out at her sexuality and independence, ending humbly with: peace Mu it's on you yo world sister-girl.

Other people don't get off so easy, including a certain "black joint chief of staff ass nigguh (kill 200,000 Muslims in Iraq)" in the sharply aimed poem "Free Me from My Freedom." (Mmm hmm, the 'n' word is all over the place in Marvin too.) Nature poem, wedding poem, depression poem, wake-up call poems, it's all here. Haiti, Rwanda, the Million Man March, Betsy Ross's maid, OJ, Rabin, Mumia Abu-Jamal, and other topics make it into this prophetically voiced collection of dissent poetry, so Islamic and so African American in its language and its themes, a book that will stand in its beauty long after the people mentioned in it pass. READ MARVIN X for RAMADAN!


Mohja Kahf
Associate Professor
Dept. of English & Middle East & Islamic Studies
Love and War: Poems
Click to order via Amazon
by Marvin X. Preface by Lorenzo Thomas
Format: Paperback, 140pp.
ISBN: 0964967200
Publisher: Black Bird Press
Book of poetry by Black Arts activist, preface by Lorenzo Thomas. "When you listen to Tupac Shakur, E-40, Too Short, Master P or any other rappers out of the Bay Area of Cali, think of Marvin X. He laid the foundation and gave us the language to express Black male urban experience in a lyrical way." James G. Spady, Philadelphia New Observer.

Wish I Could Tell You the Truth, EssaysWish I Could Tell You the Truth, Essays
Click to order via Amazon
Paperback: 215 pages
Publisher: Black Bird Press (2005)
Product Dimensions: 8 x 5.4 x 0.7 inches
Shipping Weight: 1.1 pounds



Somethin' Proper: The Life and Times of a North American African Poet Somethin' Proper: The Life and Times of a North American African Poet
Click to order via Amazon
Paperback: 278 pages
Publisher: Black Bird Pr (June 1999)
Language: English
ISBN-10: 0964967219
ISBN-13: 978-0964967212
Product Dimensions: 8.4 x 5.4 x 0.9 inches

Marvin X Performing

Land of my daughtersLand of My Daughters: Poem's 1995-2005

Paperback: 116 pages
Publisher: BlackBird Press (2005)
Language: English
Product Dimensions: 8.5 x 5.1 x 0.4 inches



Pull Yo Pants Up Fada Black Prez and Yo Self!: Essays on Obama Drama
Click to order via Amazon
Paperback
Publisher: Black Bird Press (2010)

ELDRIDGE CLEAVER - MY FRIEND THE DEVIL: A Memoir
Click to order via Amazon
Paperback
Publisher: Black Bird Press (2009)

Related Links
Black Bird Press News & Review
A journal dedicated to truth, freedom of speech and radical spiritual consciousness. Our mission is the liberation of men and women from oppression, violence and abuse of any kind, interpersonal, political, religious,economic,psychosexual. We believe as Fidel Castro said, "The weapon of today is not guns but consciousness."

Read: Marvin X Unplugged An Interview by Lee Hubbard

Marvin X Articles on AALBC.com Include
Nigguh Please! by Marvin X

The black culture police are at it again, lead running dog is Rev. Jesse Jackson, perhaps the most hypocritical culture policeman on the scene--especially after leading president Clinton in prayer over Monica while himself engaged in extramarital shenanigans. I can't take Jesse Jackson with his twisted mouth ( from lying) pontificating on moral issues while he is the most immoral of men, even pimping the blood of MLK, Jr.
Movie Reviews by Marvin X on AALBC.com include:
Ali: http://www.aalbc.com/reviews/ali.htm
Baby Boy: http://www.aalbc.com/reviews/baby_boy.htm
Ray: http://www.aalbc.com/reviews/ray.htm
Traffic: http://www.aalbc.com/reviews/traffic.htm

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