Notebook prompt: Dana as an eyewitness narrator

Reread the passage on pages 34-36 in of Kindred ("Just in time . . ." to "an urge to vomit"), where Dana is a first-hand eyewitness to the violent beating of Alice's father by slave patrollers.

What difference does Dana’s presence as a witness and narrator make in this scene? What’s it like to experience this scene through Dana’s eyes? What does this fictional narrative achieve that facts do not? Where are you as a reader in this scene?

Take 5 minutes to contemplate your response to this unsettling passage in your notebook. Come to class on Tuesday, October 28, or Wednesday, October 29, prepared to share some of your observations.

Notebook Prompt: The Present State of Jes Grew and Atonism

Near the end of Mumbo Jumbo, with Jes Grew fading out, Earline asks PaPa LaBas, “Is this the end of Jes Grew?” PaPa LaBas replies: “Jes Grew has no end and no beginning. It even precedes that little ball that exploded 1000000000s of years ago and led to what we are now. Jes Grew may even have caused the ball to explode. We will miss it for a while but it will come back, and when it returns we will see that it never left. You see, life will never end; there is really no end to life, if anything goes it will be death. Jes Grew is life. They comfortably share a single horse like 2 knights. They will try to depress Jes Grew but it will only spring back and prosper. We will make our own future Text. A future generation of young artists will accomplish this” (204).

What is the current state of Jes Grew and Atonism in 2025? What does Reed’s historical narrative have to do with today? Do you see evidence of Jes Grew "springing back and prospering" in the years since the 1920s, or since 1971?

Take 5 minutes to contemplate these questions in your notebook.

Hip-Hop Jes Grew

Ishmael Reed is certainly a “specialized taste”—his fiction is difficult, evasive, at times maddening and perplexing. He may not become your new favorite writer, and you may not be giving copies of Mumbo Jumbo as birthday gifts anytime soon. (Although more than one former student of History as Fiction has named it as their favorite novel from any of my classes.) Some of you have probably been hating it, but some have been getting into this novel, finding its playful and irreverent qualities fun and interesting. I hope that most of you are at least enjoying Reed’s absurdist, cartoonish humor. But I know that others have been turned off, and that’s just the way it goes with art like this—not everyone is going to respond with the same enthusiasm. Reed isn’t setting out to write a bestseller, and the novel is designed to be challenging, upsetting, and provocative.

But don’t you agree that this is interesting stuff, however dizzying it might be to work through? That a book which appears to take such a light, loose, and irreverent view of capital-H History is also at the same time so deadly serious about the importance of history? Because this whole Jes Grew/Book of Thoth story is all about history—an “unofficial” cultural history that has been suppressed, gone underground, denounced and marginalized by “official” voices and finding expression in creative, veiled, surreptitious ways. Its expression is policed by a range of gatekeepers that often do operate like secret societies, controlling and regulating the spread and distribution of culture (academies of higher learning, the publishing industry, record labels, promoters, radio programmers,  “the algorithm,”  and so on). These gatekeepers often function in ways that are demonstrably white supremacist, and the history of the twentieth century presents one instance after another where white/mainstream audiences are “protected” from music and dance and art that is “too Black.” Reed’s secret-society narrative might seem paranoid or hyperbolic, but history makes clear that, for whatever reason (Atonism, racism, low self-esteem, anxiety about maintaining “standards”), older American white folks tend to get in a tizzy when younger American white folks start dressing, talking, moving, and thinking like younger American Black folks.

When Jes Grew emerges, it is hard to recognize at first. It doesn’t appear to be anything particularly significant. It pops up in the least likely places, outside the mainstream institutions of academia, finance, media, and culture. It is sometimes “mistaken for entertainment,” as PaPa LaBas puts it (174). It might appear to be a passing fad, a fleeting trend. But it has the capacity to change the world by way of a potent combination of rhythm and Text. It makes people’s heads bob, and it captures their ear, their gut, their knees, and whatever additional body parts might respond to rhythm. But at the same time it engages the mind with narrative and word play and history and punchlines and aesthetic manifestoes and mythology.

Does this description ring any bells for you?

The South Bronx, New York City, the mid 1970s. A more neglected, institutionally ignored and marginalized location would be hard to imagine. Completely off the radar of the mainstream media and culture industry (concentrated just across the East River in Manhattan), no one could have predicted that loosely connected groups of poor Black and Latino kids in one of the most desperately struggling neighborhoods in the nation would be inventing a set of interconnected art forms—visual art (graffiti), fashion (Filas and a Kangol), dance (breakdancing), rhythmically driven music (break beats, lifted from funk, disco, soul, and R&B records), and, perhaps most crucially, spoken words, poetry in the oral tradition—that would eventually transform popular culture around the world. And, like with Congo Square and New Orleans with their Haitian connections, in the South Bronx we once again have a crucial infusion from the West Indies—Jamaica and its “sound system” culture. When PaPa LaBas points out that “slang is Jes Grew too” (214), Reed seems to pretty much predict the emergence of hip-hop, and the epilogue as a whole (which is set in the “present,” 1971, with LaBas at age 100 giving his annual guest lecture on Jes Grew and the Harlem Renaissance) strikes me as an uncanny anticipation of where Black culture in America was in fact headed at the time Reed was writing. There’s an optimism about the end of the novel, despite the fact that the Book of Thoth has been destroyed (the translation is still out there somewhere!) and Jes Grew has died out. LaBas assures Earline, “Jes Grew has no end and no beginning. . . . Jes Grew is life. . . . They will try to repress Jes Grew but it will only spring back and prosper. We will make our own future Text. A future generation of young artists will accomplish this” (204).

To follow the structural logic of Reed’s fictional-historical narrative, jazz, blues, R&B, and funk have all been compromised, weakened, watered down, and prevented from “finding their text”—significant, culture-changing developments that have all been widely influential and generally underappreciated, but have all witnessed commercially more successful “white” versions, cleaned up and repackaged for white consumption (swing, beer-commercial blues, rock-n-roll, disco). (If this is news to you, see Public Enemy’s “Who Stole the Soul?” for a history lesson.) 

It’s too long a story to fully unravel here, but hip-hop has proven remarkably resistant to the traditional forms of Atonist suppression: there have been a wide range of Black-owned and Black-run labels; artists have been able to maintain an unprecedented degree of creative control over their work; the artform has been aesthetically self-policing from the start, sorting out the “real” from the wack or phony. Its integrity has not apparently been compromised by white participation (Grammy awards for Macklemore over Kendrick Lamar notwithstanding). It hasn’t been co-opted or bought or stolen. 

When the Beastie Boys’ Licensed to Ill (1986) skyrocketed to become the highest-selling rap album of all time (to be displaced eventually by Vanilla Ice’s To the Extreme [1990]), it looked to some like the same old story—Black cultural forms appropriated and imitated by whites who then become superstars, while the originators wallow in comparative obscurity. The Beastie Boys were embraced by MTV and white radio in a way that L.L. Cool J was not. But this isn’t how it shook out, for a number of reasons. White people have participated in hip-hop from the beginning, and the culture has always had an awesomely forward-thinking and generally embracing view of its diverse audience—the more people with their hands in the air, the better the show. The most important label in the early years of hip-hop, Def Jam, was started by a Jewish kid from Long Island in his dorm room at NYU. But the roster of significant artists remains almost exclusively African American, which, fifty years into its history, represents a total departure from the Paul Whiteman/Elvis/Clapton/Bee-Gees model of appropriation. The Beastie Boys and Eminem and El-P and Mac Miller (and others) must earn respect on the basis of their skills; they succeed in hip-hop despite being white, not because they are white. 

I won’t go so far as to assert definitively that Jes Grew has “found its Text” in the form of hip-hop (especially as contemporary hip-hop generally seems uninterested in lyricism), and it would be naïve to deny that in many ways the culture has been compromised in its transition to multibillion-dollar international industry. (This has indeed long been a source of discussion and self-analysis within the genre itself.) But the familiar methods of repression have not worked in the familiar ways. The culture that “just grew” out of abandoned, dilapidated playgrounds in the South Bronx has flourished to a truly astonishing degree, and—moreso than jazz, blues, and R&B—the text is an absolutely vital aspect of its appeal. Rap revels in its willingness and ability to say whatever the hell it wants in a proud and defiant manner, without innuendo or other forms of veiling, and yet it remains vitally poetic and figurative and persistently innovative in its uses of language. It has turned “slang” into an aesthetic playing field, with possibilities for multilayered signification, storytelling, personal expression, social commentary, and yes, the passing on of history—its own, and that of the nation. More than any other form I know of, rap is often self-referential, “about” hip-hop itself—where it’s going, where it’s been, what is and is not “real.” It pays homage to its luminaries (Biggie, Tupac, Left-Eye, Jam Master Jay) and educates its listeners on its own history through allusion and cross-reference. It delights in offending the sensibilities and moral standards of the cultural gatekeepers, and it is unapologetic in its typical defiance of criticism.

In short, I propose, even though he’s not literally writing about hip-hop, Reed’s novel suggests that hip-hop is of world historical importance, and not only—or not even—because it is lucrative. (Although, given its origins in poverty and its potential to elevate its artists and executives to rarefied heights of wealth and cultural influence, there is also world-changing potential in its profitability, too.) It is of world-historical importance because it has taken hold. It was repressed in all the usual ways early on—denounced, ignored, mocked, derided as “noise” or “not music” or “not original” or “incoherent mumbo jumbo.” But its spread—fueled by the beat, which Reed traces all the way back to ancient Africa—could not be contained, despite the best efforts of the Atonists over at Fox News.

Notebook Prompt: What Do We Do with Chapters 52?

Starting with the first of the two chapters 52, PaPa LaBas launches into his lengthy "back story" to the case of the missing Text, tracing the origins of this modern-day conflict all the way back to ancient Egypt. 

How would you classify the writing in chapters 52? Is this history? Fiction? Mythology? How does this section fit with the style and reality-status of rest of the novel? Is there any sense in which this narrative represents a valid alternative history, despite all of the conspicuously fictional aspects of the story?

Please take 5 minutes to contemplate these questions in your notebook now, and post one sentence from your notebook in the comments section below.

Notebook Prompt: Abdul's "Amusing Lampoons"

Reread the passage at the start of chapter 26 (pp. 96-97), where PaPa LaBas enters Abdul Hamid's office and sees a bunch of “amusing lampoons” depicting European colonialists on his desk. What are these objects doing in the novel? What do they have to do with Reed’s concerns with representation and culture throughout this novel? Do these African “satirical” figures bear any relation to Reed’s own aesthetic and critical approach in Mumbo Jumbo?

Take 5 minutes to contemplate this passage and its possible connections to the novel's larger aims in your notebook now.

Notebook Prompt: Jes Grew "Seeking Its Text"?

Both PaPa LaBas and Hinckle Von Vampton say that Jes Grew is “seeking its text.” We have been identifying Reed’s fictional “Jes Grew” virus as a rough analog for the real-life historical jazz music, dance, and culture that emerged in the 1920s. What connections might there be between writing/text and dance/music/culture? What might it mean for Jes Grew to be “seeking its text”?

Please take 5 minutes to contemplate these questions in your notebook.

A Happy Ending?

Near the very end of Ragtime, as chapter 40 and the novel itself is winding down, Doctorow indulges in one final metafictional joke: “By that time the era of Ragtime had run out, with the heavy breath of the machine, as if history were no more than a tune on a player piano” (319). The author seems resist the idea that we’ve gotten anywhere over the course of the novel, or that the “history” he’s narrated has been brought to any kind of meaningful or illuminating conclusion. (And if you didn’t notice, the “meta” joke here has to do with the capitalization of “Ragtime”—earlier, when referring to the genre of music, it’s appropriately lowercased, so here it refers simultaneously to the era that is named for the music as well as the novel Ragtime itself, the “era” or historical setting of which has now, in its final paragraph, “run out.” Get it?) We are left with a final image of mad Harry K. Thaw, now officially declared “sane,” marching patriotically in the annual Armistice Day parade. This seems of a piece with the generally cynical or ironic tone of the novel—history does not produce tidy narratives with clear morals or meanings; there is no “point” to be drawn from this story; the lunatic is also the patriot. Time keeps rolling on, and a new era of conflict, strife, confusion, and dark comedy is about to begin. And another. And another.

The primary fictional men in the novel have all died violent deaths in the name of their “causes”—Younger Brother under uncertain circumstances “in a skirmish with government troops” as a zapatista in the Mexican Revolution (305-6); Father as an arms dealer surreptitiously transporting war materiel on the Lusitania, the explosion and sinking of which is allegedly exacerbated by the shipments of “grenades, depth charges and puttied nitro” he is smuggling to Europe on board the purportedly neutral vessel (318); and Coalhouse Walker before a “coordinated volley of a firing squad” courtesy of the NYPD (301). There’s a prevailing sense of futility to these deaths, anonymous and lonely amid the larger flow of history as portrayed in chapter 40. The narrative “camera” pulls back, and in the larger scope of historical narrative these individual stories seem to make not a ripple. It’s sobering, after our deep engagement with the Coalhouse drama, that the only reference to him in the concluding montage is via J. P. Morgan traveling blithely through Europe, “the incident of the mad black man in his Library quite forgotten” (306). The central dramatic narrative of the novel seems to have had no appreciable impact on history—just one more “crime of the century” to be displaced by the next sensational story, erased from the collective memory. And again, this seems in keeping with the tone of ironic detachment we’ve observed in Doctorow’s narrator from the start of the novel. In conventional terms, it’s not a very satisfying ending, just as historical narrative itself may not be satisfying in the way that narrative fiction (traditionally) is.

Likewise, at first glance, the “period of dissolution” (316) that afflicts the Family seems a bleak and depressing development: Doctorow opens the novel with an ironically nostalgic portrait of a respectable middle-class family in New Rochelle, and proceeds to demolish that picture over the course of his narrative. But I would argue that in the conclusion of Mother’s story we have a rare bright spot, maybe even a glimpse of some kind of optimism for the future (which would seem rather uncharacteristic of Doctorow, if the preceding 300 pages have taught us anything). After the conventional period of mourning in the wake of Father’s death, Tateh proposes marriage, and Mother accepts with enthusiasm. Her relationship with Father has been deteriorating (“dissolving”) from the start of the novel, and toward the end they are only “on the most correct and abbreviated speaking terms, the death of Younger Brother in Mexico having provided the final impetus for their almost continuous separation” (317). Her dissatisfaction seems clearly linked to the development of her own independent consciousness (she’s been reading Emma Goldman) and consequent sexual frustration, and Father is increasingly bewildered and put off by her assertiveness, her failure to defer to his traditional role as head of the household. In contrast, we are told, “She adored [Tateh], she loved to be with him. They each relished the traits of character of the other” (319).

We see a more egalitarian or mutual model of a romantic relationship, and it’s a significantly multicultural model as well (with the Yiddish term “Tateh” replacing the WASPish “Father”). While Father is killed, significantly, at the very dawn of modernity (which many scholars identify with the First World War)—“his final exploration” (318), as if his nineteenth-century model can’t survive into the new era—Mother, in contrast, seems to flourish in modernity, as she and Tateh abandon the “Old World” of the East Coast for that quintessentially modern locale, California (likely Los Angeles/Hollywood, since Tateh is in the emergent and quintessentially modern film industry): “They lived in a large white stucco house with arched windows and an orange tile roof. There were palm trees along the sidewalk and beds of bright red flowers in the front yard” (319). Their family reflects a kind of nontraditional, patchwork, multicultural ideal, and in this vision of the future (which children typically represent, according to Whitney Houston) we are offered a possibly hopeful view. It’s inspirational for Tateh, at least: “One morning Tateh looked out the window of his study and saw the three children on the lawn. . . . They were talking and sunning themselves. His daughter, with dark hair, his tow-headed stepson and his legal responsibility, the schwartze child. He suddenly had an idea for a film. A bunch of children who were pals, white black, fat thin, rich poor, all kinds, mischievous little urchins who would have funny adventures in their own neighborhood, a society of ragamuffins, like all of us, a gang, getting into trouble and getting out again” (319). The fictional Tateh is posited here as the creator of the historically “real” Our Gang/Little Rascals series (with apologies to Hal Roach), which was revolutionary in its time for portraying black and white characters as equals, peers, compatriots, brothers in mischief, puncturing the pomposity of the wealthy and privileged at every opportunity. The phrase “like all of us” is telling—there’s a real democracy implied in this vision, not the superficial stuff of flags and bunting and fireworks (associated with Father). There is no hierarchy implied in this family portrait. And thus the three strands of the narrative come together—the WASP child in the sailor blouse, the dark-haired Jewish immigrant girl, and the Black orphan—and in this we might be tempted to see a hopeful vision for a more inclusive future.

Even with Emma Goldman deported from our shores and a violent century of racial and ethnic strife yet to unfold.