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    Michael R. Jackson’s Big Broadway Thriller

    During a walk along the Great White Way this winter, I saw something peculiar: two marquees advertising two Michael Jacksons. On 52nd Street, at the Neil Simon Theater, where “MJ: The Musical” has been running since December, there’s a graphic of the King of Pop in his iconic early ’90s pose: fedora perched low, obscuring his face; shirttails flying in the artificial wind; white glove; high-water pants; sparkling socks; feet en pointe. Seven blocks away, at the Lyceum Theater on 45th Street, another sign bore the name “Michael Jackson” and an illustration of a 20-something Black man’s head in semi-profile, with six tiny bodies floating around his face and hair. This image advertised “A Strange Loop,” the playwright Michael R. Jackson’s Pulitzer Prize-winning metafictional musical, which premiered on Broadway in April.“It’s a strange loop,” Jackson told me on the phone when I mentioned the coincidence. He chuckled, his buoyant, lisp-tinged laughter calling to mind fluttering shirttails. “See what I did there?” He stopped, started again, wanting to clarify. “When I say that, I mean that, my whole identity as a person just in the world, has always been sort of tied to that man, because of our names. That’s been both an annoyance and a help.”Jackson has embraced the absurdity of the coincidence — his website name and Instagram handle is “thelivingmichaeljackson,” for example. “Certainly whenever my name is mentioned, the ghost of him appears somewhere. But we’re two very different artists working in two very different traditions.” He paused, punctuating his thinking with ellipsis, his voice relaxed and slowly propulsive, as if his sentences were bridges he was building as he walked over them. “And yet, there’s something about his legacy that is invoked whenever my name comes up. There’s a certain excitement that comes up, and maybe I’ve been able to utilize that. I think that’s true. And I think that maybe it’s given me a certain kind of confidence, perhaps, as somebody in the entertainment world because ‘Michael Jackson’ stands for pop excellence and razzmatazz and razzle-dazzle, and that’s certainly something that I aspire to in my own work.”“A Strange Loop,” which is being marketed as a “big, Black, queer-ass American musical,” is in part about how identity is cobbled together out of the flotsam of pop culture: how the faces we present to the world are neither organic nor stolen, but co-opted, borrowed and reshaped in the borrowing. Jackson relishes the playfulness at work in these kinds of appropriations, and the show bristles with references as varied as Bravo’s “Real Housewives” franchise; the writing of bell hooks; Dan Savage, the advice columnist; “Hamilton”; Stephen Sondheim. The title carries its own layers of reference: to Liz Phair’s 1993 song “Strange Loop” and to the work of Douglas Hofstadter, the scholar of cognitive science and comparative literature. In his 1979 book “Gödel, Escher, Bach: An Eternal Golden Braid,” Hofstadter coined the term “a strange loop” to describe the recursive nature of selfhood and intelligence.Jackson is dead set against contemporary virtuousness: a puritanical need for fixed, context-repellent delineations of right and wrong.The show is a product of Jackson’s own vicissitudinous loops: his fits and starts of success and failure, when he was working, for five years, as an usher at “The Lion King” and “Mary Poppins” while revising his own play over and over and over again, trying not to give up. Jackson says that the show is not autobiographical but “self-referential,” though the parallels between him and his protagonist are striking. The story concerns Usher (played with vulnerability, charm and delicacy by Jaquel Spivey), a 25-year-old “fat American Black gay man of high intelligence, low self-image and deep feelings.” Like his creator, Usher works as an usher for “The Lion King” and shares his name with a pop star. (In the memory palace of his mind, his relatives are named for “Lion King” characters: His mother and father are called Sarabi and Mufasa, his niece is Nala, his ne’er-do-well brother is Scar.) He “writes stories and songs and wants desperately to be heard.”Usher is trying to develop his own musical — about a Disney usher who’s writing an original musical about an usher who’s writing a musical, and so on — as he deals with the impositions of his mind, which are personified as six Greek-​chorus-like “Thoughts” who voice his desires and cutting internal commentary. The Thoughts (played by L Morgan Lee, James Jackson Jr., John-Michael Lyles, John-Andrew Morrison, Jason Veasey and Antwayn Hopper) are “a spectrum of bodies that are Usher’s perceptions of reality inside and out.” They “come in many shapes and sizes. But they are all Black. And they are as individual in expression as they are a unit.”Usher must reconcile the seeming contradictions of his life. He is gay but was raised religious and taught that homosexuality would send him to hell. He uses Grindr but considers himself a feminist — someone who can see through the race- and body-shaming that frequently occur on dating apps. He yearns to be himself and pursue his own artistic inclinations yet feels pressure to pay his parents back for their support by ghostwriting a Tyler Perry play. In the musical’s scintillating, uproarious opening number, “Intermission Song,” Usher declares that he wants to “subvert expectations Black and white, from the left and the right, for the good of the culture.” This idea of subverting expectations — of presenting art that grinds the gears of easy understanding to a halt — is crucial to Jackson’s work.Jackson overlooking the set at the Lyceum Theater in April.Malike Sidibe for The New York TimesOne day, Jackson and I sat together in a Chelsea diner and discussed a play we’d both recently seen (a period piece that Jackson asked me not to name). He detected in the show the urge in many contemporary works of art to retrofit current attitudes onto historical matters. “Everybody keeps trying to speak to the moment,” he said, and punctuated his words by tapping the menu on the table, improvising his own percussive track. “There’s so much presentism in so many works, particularly the ones that are dealing with historical issues. I’m kind of like, Why is there this weird rewriting of history so that it can flatter you and validate you? Why can’t we just tell stories about these people as they were and whatever their positions and attitudes were? I think that that’s actually a lot more powerful, because then you can understand how other people lived and thought and dreamed and made mistakes or whatever. I keep seeing all of this stuff that’s like, This is just like right now, and I’m like, No it isn’t!”The show we discussed treated almost every white character as evil but didn’t give that behavior any emotional or psychological foundation. Yes, racism is ridiculous, but the people who subscribe to it don’t feel that way; if characterization is to be believable, it has to accurately and seriously portray even the views that belong to abhorrent people. Otherwise you get what Toni Morrison called “harangue passing off as art,” and characters who are mere vehicles for political arguments. “There’s a nuance that I feel is being lost in this moment in time, particularly in the arts, in the theater especially, that I am personally at war with,” Jackson said.Jackson is dead set against contemporary virtuousness: a puritanical need for fixed, context-repellent delineations of right and wrong; the performance of utmost certainty, all the time. “A Strange Loop” is dedicated to feelings of uncertainty, presenting, with vivid detail, the internal logic of a character who’s fighting with himself. The self is arguably everyone’s first and most recurrent battleground, and Jackson stages internal chaos that far outstrips arguments you might find between partisan politicians or on Twitter.One of Usher’s Thoughts is called “Your Daily Self-Loathing,” and as you’d expect, it regularly reminds him of how worthless he is. Another Thought is the supervisor of Usher’s “sexual ambivalence”; others represent his loving mother’s religious upbraiding and his father’s confused, macho judgment; others stand in for student-loan collectors and an opportunistic agent. With all of this at play, Usher has to find a way to assert his own value or to “fight for his right to live in a world that chews up and spits out Black queers on the daily,” but first he has to find some peace with his flaws, whether real or imagined.It took Jackson decades to achieve the kind of clarity that Usher yearns for and to distill it into this play. “The only reason why I come to any of these conclusions is because I spent almost 20 years working on one piece of art,” Jackson said. “And the exercise of that forced me to have to really be thoughtful and really be open to changing my mind. I’ve changed my mind so many times with new information coming along.” This thought eventually took him to a Joni Mitchell lyric, from her 1985 song “Dog Eat Dog,” which he quoted to me after breaking into an improvised medley of her deep cuts: “Land of snap decisions/Land of short attention spans/Nothing is savored/Long enough to really understand.”Jackson, who is 41, was born and raised in Motown. Growing up “middle middle-class” in Detroit in the 1980s and ’90s, he had what he calls “a normal external childhood.” His father was in the police force for 27 years before he retired to work as a security consultant for General Motors, and his mother worked in the accounts-receivable department of the automotive manufacturer American Axle. His brother, who is four and a half years older, took him to see horror-comedy films like Rusty Cundieff’s “Tales From the Hood.” They all went to First Glory Missionary Baptist Church, where his mother was a secretary and his father a trustee. Jackson sang in the main choir and played piano for the Sonshine Choir (for little kids) and the Inspirational Choir (for older women). He appreciated church as kind of a workshop; it gave him a chance to hone his craft. “It was just a place for me to play music and to teach songs, and it was almost like I was playing in a jazz club or something. I was building my musical chops playing in front of an audience and for choirs every Sunday.”Pop culture suffused his life. He attended Cass Technical High School, where the legends of alumni like Diana Ross, Lily Tomlin, Ellen Burstyn, Jack White and Kenya Moore haunted the hallways. Jackson’s preteen bedroom was covered with autographed photos of his favorite celebrities that he’d sent away for: Macaulay Culkin, Jasmine Guy, Kadeem Hardison, Anna Chlumsky, Emilio Estevez and Tim Allen, or “whoever was on some TV show or movie I was watching.” In high school he drafted award-​winning poems and worked on a literary journal. Even then, his thinking resisted easy judgment and retained the right to take its time. In a passage in his journal marked by strikethroughs and scribbled-out ink, he wrote about O.J. Simpson’s 1997 civil trial for the death of his ex-wife Nicole Brown: “I don’t know how I feel. At first, I thought he was innocent. Then during the civil case, I thought he was guilty — in both cases I didn’t care whether he did it or not. I resented the fact that people assumed he was either totally capable of murder or not capable of murder.”While his external circumstances were comfortable, internally he was struggling with accepting his sexuality. When he came out to his parents at 17, they confronted him; Jackson says his father asked his son, passive-​aggressively, if he was attracted to him, a moment Jackson reprises in “A Strange Loop.” (He’s on really great terms with his parents now.)It was around this time that Jackson was first introduced to what he calls “white-girl music” after his cousin studied at Interlochen Center for the Arts in 1995 or 1996, and brought back Tori Amos’s albums “Little Earthquakes” and “Under the Pink.” “I was just sort of coming out at that time and trying to figure things out, and that music hooked me right in. The language is very riddlelike, but the music underneath it is so complex and lush and complicated, and I just kept listening. And then the second track comes on: ‘God, sometimes you just don’t come through.’ And I was like, ‘Oh, yeah,’ because I was raised in church, and I was having a lot of questions about that.” Amos’s music “met me right where I was at that moment in time. And because I was also writing, it gave me permission to start saying things that I was thinking or feeling or wondering about in like a profane sort of way. And so I began copying her immediately just trying to find my voice.”He also loved Liz Phair and Joni Mitchell and considers the three songwriters his own private religious triptych: Mitchell is the mother, Phair is the daughter and Amos, Jackson’s “first love,” is the Holy Spirit. “These white women singer-​songwriters inspired me to be my truest, rawest self,” he told me. For “A Strange Loop,” Jackson wrote “Inner White Girl,” an ingenious paean to the emotional and lyrical freedom those women employ in their music: “Black boys don’t get to be cool, tall, vulnerable and luscious/Don’t get to be wild and unwise/Don’t get to be shy and introspective/Don’t get to make noise, don’t get to fantasize.”In 1999, Jackson left Michigan to attend Tisch School of the Arts at New York University. Shortly after he graduated, he wrote a monologue, a vehicle for his career anxiety called “Why I Can’t Get Work,” that became the kernel of “A Strange Loop.” He kept writing and developing songs in Tisch’s M.F.A. playwriting and musical-theater program, and after that, all while ushering at the Disney musicals. Later, he worked at an advertising agency. Influenced by “Hair,” Wayne Koestenbaum and Michael Daugherty’s “Jackie O,” Kirsten Childs’s “The Bubbly Black Girl Sheds Her Chameleon Skin” and Stew’s “Passing Strange,” Jackson kept hacking away at the collection of songs and dialogue that eventually became the musical, trying to make something uniquely his own. These were lonely years for Jackson in New York City, when he was alternately not dating and chasing unattainable paramours, hating himself and finding internal armistice, losing weight and gaining it back.As he aimed to finish “A Strange Loop,” the thing that delayed his progress, he told me, was his own self-loathing. He could not shake the feeling that many things were wrong with him: his gayness, his fatness, his chosen career path. Because the play is so self-referential, Jackson had to figure out his own life before knowing how Usher fares, and therefore how the musical ends. Sometime in 2014 or 2015, Jackson had a breakthrough. During a therapy session, he was engaging in the practice of “tapping,” where you touch various chakras throughout the body and say, “Even though [fill in the blank], I completely and totally accept myself.” That session, he told me, “brought up a sense of grief for my childhood and how sad I had been for a long time — feeling like I didn’t belong or fit in and being able to have compassion for my younger self who was still with me. And having that moment was very powerful and healing in so many ways.”Gradually, he realized that nothing was wrong with him, and he used this insight to unlock the play’s structure. Usher comes to find that his negative, self-effacing thinking is just a series of spiraling feelings that he has some amount of control over. Those thoughts tell a story, but it doesn’t mean that the story is true. Jackson’s two-decade process of writing “A Strange Loop” — and the many years he spent in therapy — helped him accept his own questing mind and the trouble it sometimes causes him. He’s someone who disdains orthodoxy, someone whose ex ghosted him after saying, “Wow, you’re really not a static thinker.”Stew, one of Jackson’s influences, told me that “A Strange Loop” is in a “continuum of Black art” that expresses how Black people “are complete people who have every possible thought that could be had.” Jackson himself, Stew said, is in another tradition. “I just felt like his work is so firmly in that line of Black disrupters, of generous disrupters. Artists that are willing to go beyond, you know, and sort of display themselves? I consider that a kind of generosity and a kind of bravery.” Jackson’s close friend Kisha Edwards-Gandsy spoke of the searching, restless quality of Jackson’s intelligence. “I feel what Michael asks everybody is, ‘If you think you know something, do you?’”Jackson, left, with Jaquel Spivey, who plays Usher in “A Strange Loop,” during rehearsals.Malike Sidibe for The New York TimesOne day in mid-March, I arrived in a Midtown Manhattan studio for Day 3 of rehearsals for “A Strange Loop.” The whole space felt like an extension of Jackson’s imagination: A miniature model of the Lyceum’s proscenium was situated in the background, along with a few props, including an empty Popeye’s chicken box. Jason Veasey, who plays Thought 5, wore a green shirt with “Detroit” across the front; Thought 3, John-​Michael Lyles, had on a T-shirt that read, “Stay weird and live free,” which could be Jackson’s motto.The group started rehearsing “Exile in Gayville,” a song about Usher’s relationship to dating apps and a nod to Phair’s “Exile in Guyville.” Jackson, the actors, the associate choreographer, Candace Taylor, and the show’s director, Stephen Brackett, made changes on the fly. “Can I advocate to make a tiny adjustment to get a little bit more quickly into the line?” Brackett asked about the pacing of the Thoughts’ reaction to Usher calling Beyoncé a “pop-​culture terrorist” (he was paraphrasing bell hooks). “If Beyoncé comes, I’m not going on,” Spivey joked.Later, Jackson and the show’s choreographer, Raja Feather Kelly, jokingly compared themselves to each other and to other Black artists.“If I position you as me in the downtown dance world and me as you,” Feather Kelly said, “in celebrity culture, we are Kanye West, because for so long, no one would give us any attention. And people were like, ‘It’s impossible what you’re doing.’”Jackson: “But does that mean we’re egomaniacs?”“I think we have to be,” Feather Kelly said, “I mean, by virtue of needing to be seen and heard.”“Who is our Pete Davidson? Who is our K.K.W.?” Jackson asked, and Feather Kelly whispered an answer in his ear.“No, no, no,” Jackson squealed.“I won’t say that out loud, but tell me I’m wrong,” Feather Kelly said, grinning.“I won’t tell you you’re wrong,” Jackson replied, cackling.The most interesting comparison Jackson identified was between himself and Tyler Perry, whose artistic work seems to exist at the opposite end of the spectrum from the playwright’s: Perry is a multimillionaire who boasts about producing films in five days, and Jackson, who is not wealthy, spent 20 years working on one project. In his dramedies, Perry often features Black archetypes without complicating them — the stalwart matriarch (exemplified in his Madea character); the “strong Black woman,” usually portrayed as unhappily lonely; the relative addicted to crack cocaine; the closeted gay Black man. Many of his gospel plays, TV shows and films feature a consistent message about the power of prayer.Perry’s work is referenced a few times in “A Strange Loop,” as a paragon of commercial success and an object of Usher’s ridicule. In one of the show’s most biting, farcical numbers, “Tyler Perry Writes Real Life,” Thoughts masquerading as notable Black historical figures like Harriet Tubman, Marcus Garvey, James Baldwin, Zora Neale Hurston and someone called “Twelve Years a Slave” castigate him for disliking Perry’s work. Eventually, though, Usher relents to a Thought playing his agent and ghostwrites the ridiculously derivative gospel play, “Show Me How to Pray,” for Perry.Perry’s stage plays were a staple for Jackson’s mother, who’s still a fan — “If Tyler does it, she’s on it,” he told me. He always felt that Perry’s work wasn’t for him but really started to reject it after watching the 2013 film “Temptation: Confessions of a Marriage Counselor,” in which a young woman contracts H.I.V. after a period of sexual exploration. Jackson has loved ones who died of AIDS (“A Strange Loop” is dedicated to “all those Black gay boys I knew who chose to go on back to the Lord”) and knows other people still managing the illness. He found the film toxic and stigmatizing. Still, although Jackson thinks Perry’s work is “intellectually lazy,” he values the joy his Madea films and stage plays bring to his mother and other family members.One day in late February, Jackson and I sat down in the conference room of his production office to watch “A Madea Homecoming,” Perry’s latest Netflix feature, which premiered only days before. We could hardly get from one scene to the next without pausing the film to unpack some narrative error or slapdash prop. “These wigs are terrible … I mean, and consistently terrible … he just does not give a damn about the wig work,” Jackson said, with an air of resignation. “I wonder, do any of the actors think this is dumb, or are they all just excited to be there because it’s Tyler?” he asked.Although he lambastes what he calls Perry’s “simple-minded hack buffoonery,” he also worries he might be capable of something like it, deep down. While working on a horror film for A24, Jackson told me, he compiled a list of his fears to share with the film’s producers Ari Aster and Lars Knudsen. “This film is about my fears, and so I have to write all of them down. Even if those things don’t make it into the movie, they will be in the subtext of it.” One of his fears is that he’s not as advanced as he thinks he is, and that he might not be insulated from the kind of artistic foibles he criticizes Perry for. “Sometimes I worry that I’m a coon. That I think I’m this progressive, freethinking blah blah blah, but really I’m just a coon.” Jackson was referring to a worry shared by many introspective Black people that they are inadvertently performing for a white gaze. “Freedom starts in here,” he said, and pointed to his temple. “I don’t want to live in fear. I can’t live like that. I don’t have a man at home to hug up with. I have to wake up every day alone in my bed and get up out of bed and make something happen for myself. I don’t have generational wealth, I don’t have all this stuff, which means if I want to live, I have to be free.”He can even allow himself to embrace the little overlap that exists between him and Perry. Jackson, too, aspires to a kind of populism. “For me, I’m always trying to mix high and low, Black, white, whatever. That’s sort of what I’m interested in is like, everyone is invited to come into this. The piece can be as entertaining as it is intellectually challenging.” Of Perry, he said, adjusting his glasses, “To me, he’s like a right-wing artistic populism, and I’m more of a left-wing artistic populism. I think. I think. I’m making this up,” he finished, cautiously. “A Madea Homecoming” and its ilk make him “want to double down on what I’m doing, in trying to make art that is Black and nuanced and that doesn’t have sacred cows, that’s emotional, that’s intellectual, that’s silly, that’s all the things.”When Jackson won the Pulitzer, Perry called and playfully threatened to beat him up. Later, Perry texted Jackson a screen cap of the “Strange Loop” cast album as a gesture of support. Jackson texts Perry holiday greetings. The men’s polite acquaintanceship seems like a model for how to disagree about art.When I finally went to see the show, on a Saturday afternoon in April, I was surprised by how it destabilized me. I stumbled out of the theater bewildered, remembering the bawling of a man who sat behind me. Blinking in the sunlight, I eventually made contact with other wide-eyed women. “That was overwhelming,” one lady told me. “Now, it’s going to make me ask so many questions of my nephew. Like, oh, my God, what is your experience of our family, for real, for real?”At some point, I saw Jackson standing under the Lyceum marquee. I told him that I’d purchased a refrigerator magnet from the merch table, so that every time I walk by it, I can remind myself to question the narratives that run through my mind, my own strange loops. “We all have them,” he said. Right then we ran into a woman I’d met years ago; by sheer coincidence we had both been at the show. She asked Jackson if he planned to do a performance just for a Black, queer audience. He explained that he’s open to Black theater night, where Black people are specifically invited and encouraged to attend, but he didn’t want to do a “Blackout” night, where the audience is exclusively full of Black patrons. “I believe that it’s important to have as many people as possible with as many different perspectives as possible,” he told her.Later, on the phone, I asked him if he could elaborate. He’s OK with it if the audience is organically full of Black patrons, like if a church wanted to come and see it. “But I just struggle with the idea that like I’m supposed to create a quote-unquote all-Black space. And yet what I observe is that these all-Black spaces, to me, look like they all sort of come from the same class, and I don’t sense a ton of diversity within the Blackness, which then makes me question the intent of it. I could be looking at it in the wrong way, but I’ve seen the push for a lot of these events, and at the end of the day, they’re just not in the spirit of what I think ‘A Strange Loop’ really is, which is both Black and expansive.” He paused. “I’ve been asked in interviews recently, what do I want audiences to take away from the show, and my answer always is, ‘I want them to be thinking about themselves.’”The week before opening, Jackson shared with me a few lyrical tweaks he’d made during previews, to make a coda easier for the actors to sing, and to make it clear that his critique of Perry’s work is not a personal attack. But when the play officially opened on April 26, Jackson and company ceased being able to make any changes. The show had to “freeze.” I asked Jackson what it was like for a person who’s worked on a show for 20 years, whose creative philosophy is predicated on resisting being locked in, to freeze? He was sanguine about it, explaining that it’s part of the process. “I think the show is good regardless of whether I get every little thing that I want in there before we freeze, but I’m just trying to get it to be the best that it can be.”When I consider the heretofore living, breathing document of “A Strange Loop” frozen, I imagine Jackson holding notes for the next restaging, while also hoping the show goes on a long time — that whatever adjustments he has will be superseded by the revolutions in his thinking that will surely take place during its Broadway run, however long it is. The strange loops will continue. “I have a lot of opinions,” Jackson told me, “and my opinions change, and sometimes I don’t know, and sometimes I’m wrong.” He half smiled, showing the gap in his teeth. “But I feel like the world has made it so that, how can I just adhere to one thing?”Niela Orr is an essayist, a story producer for Pop-Up Magazine and a contributing editor for The Paris Review. She writes The Baffler’s Bread and Circuses column. More

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    She Never Stopped Loving Otis Redding. Her City Never Stopped Needing Him.

    The soul singer has been gone for more than half a century. Zelma Redding’s love affair with him — and his with Macon, Ga. — has never ended.MACON, Ga. — Zelma Redding is involved in one of those complicated long-term relationships — fueled by passion, pain and habit — that her husband, Otis Redding Jr., once sang about with the singular mix of combustibility and tenderness that made him a global star.Mrs. Redding, 79, still lives on the sprawling ranch outside of Macon, Ga., that Mr. Redding bought for his family in 1965, two years before his small private plane nose-dived into a Wisconsin lake on the way to a concert. She had him laid to rest next to her driveway by a stand of tall pine trees. Her name is carved into the empty tomb next to his.She likes the fact that she can see the graves from her living room window. In the 54 years since his death, she has not remarried.“Never will,” she said. “I love being Mrs. Otis Redding. I’m the only one.”When Zelma Redding looks out the living room window, she can see her husband’s grave. Lynsey Weatherspoon for The New York TimesSuch are the contours of Macon’s greatest contemporary love story. But for decades, it has also fallen to Mrs. Redding to manage another love story, this one involving her husband and Macon itself. Beset by poverty and bedeviled by the ghosts of segregation, Mr. Redding’s hometown, an old cotton hub 85 miles southeast of Atlanta, has long looked to the soul singer as a symbol of unity, holding up his tale of African American success as the best of what the city might be. For years, a portrait of the musician has been prominently displayed at Macon City Hall, as if the singer of “I’ve Been Loving You Too Long” were a founding father.Today, Mrs. Redding is preparing what is likely to be her life’s crowning project: a 9,000-square-foot educational complex that the family nonprofit, the Otis Redding Foundation, is planning to build downtown. Mrs. Redding has donated $1 million to buy the property. The new home of the Otis Redding Center for the Arts will be a place for children to learn, practice and perform, with scholarships for poor students — a machine, if such a thing is even possible, for turning out more Otis Reddings.After her husband’s death in December 1967, Mrs. Redding found herself, at age 25, terrified and grieving, without a high school diploma and responsible for raising the couple’s three small children. These days, locals refer to her as the Queen. The honorific suits her in many ways — not least because of her calculation, over the decades, that the Redding family should be deeply involved in Macon’s civic life yet somehow float above its politics and petty grievances, in keeping with her husband’s music, which was both apolitical and universally beloved.In a recent interview, Mrs. Redding, a diminutive woman with a quick wit and occasionally salty tongue, noted with pride that the new arts center would be on Cotton Avenue, in the heart of the city’s historic Black business district. A bronze statue of Mr. Redding at the center will stand three blocks from a towering Confederate statue.If Mrs. Redding sees her husband’s statue as a rejoinder to the Confederate monument, she does not let on. She can also be evasive when asked what it is like to miss him. To hold the grief at bay, she said, she keeps his memory close with a sea of mementos — at the couple’s old ranch house, and at the Otis Redding Foundation offices — though sometimes she imagines him alive and growing old with her.Otis Redding performing on stage, circa 1960.RB/Redferns“I tell my daughter all the time, I say, ‘Oh, Karla, I just wonder what Otis would look like. I’m almost 80. I got gray hair. I wonder would he have gray hair?’“Karla says, ‘Mama, what are you talking about?’”Mrs. Redding can still talk about him almost as if he were still alive, recreating their verbal sparring, the old push-pull tension of men and women bound together — the arguing, loving and working things out that was at the heart of so many songs in the blues and R&B canon.Their relationship was not perfect. According to a 2017 biography by Jonathan Gould, Mrs. Redding endured her husband’s infidelities as he ground out an incessant touring schedule. She knew what it was like to miss him long before he died; she once expressed her longing with a poem she gave him after he returned from a tour of Europe.“You ain’t no songwriter,” she recalled Mr. Redding saying as he took the poem. Eventually, he used it as the basis for “I’ve Got Dreams to Remember,” one of his most stirring ballads.Mrs. Redding noted that she received a writing credit for the song, which she did not know he had recorded until after he died. “Oh yeah,” she said, chuckling. “And I get paid.”Mr. Redding’s posthumous release “(Sittin’ On) The Dock of the Bay” went to No. 1 on the Billboard Hot 100 singles chart in 1968. The next year, Mrs. Redding flew to Los Angeles and accepted two Grammy Awards on his behalf, self-conscious all the while about her Southern accent.But her vulnerability had always come with an independent streak: “I’m not your baby,” she told Mr. Redding when they first met, after he had dared to call her baby.Soon after his death, Mrs. Redding earned a high school equivalency degree, enrolled in business classes and went to work at a booking agency owned by Phil Walden, Mr. Redding’s former manager. She eventually opened her own booking business, then a record store, then a nightclub. Making sure her family was receiving the royalties and other payments due to them became a major preoccupation. She studied the sharks of the music business, and learned to swim with them.Zelma Redding at the Zelma Redding Theatrical Agency offices in the late 1970s.Family photoKarla Redding, Dexter Redding, Zelma Redding, and Otis Redding III at the Big O Ranch in the 1970s.Family photoRacial tensions, meanwhile, flared in Macon in the late 1960s and early ’70s, exacerbated at times by Mayor Ronnie Thompson. A flamboyant white gospel singer, Mr. Thompson once issued “shoot to kill” orders against Black activists and earned the nickname “Machine Gun” after firing on a suspected sniper during a particularly tense moment in July 1971, after declaring a state of emergency. But by 1974, on the seventh anniversary of Mr. Redding’s death, Mr. Thompson had invited Mrs. Redding to a ceremony in which he renamed a bridge across the Ocmulgee River in her husband’s honor.“Mayor Ronnie Thompson, according to most people in the community, was a stout racist,” said Karla Redding-Andrews, Mrs. Redding’s daughter. “But he loved Otis Redding.”After the police killing of George Floyd in Minneapolis in 2020, protesters in Macon demanded the removal of their city’s Confederate statuary. Mayor Lester Miller raised the possibility of having the Otis Redding statue replace the Confederate statue on Cotton Avenue, which was once the site of a major slave market.The family, which owns the Redding statue, said that was not its decision to make. Mrs. Redding said she did not want people in Macon to think the family “was pushing everything on them.”A Confederate statue stands next to the Otis Redding Foundation offices, the light tan building at right.Lynsey Weatherspoon for The New York TimesThe Macon-Bibb County Commission voted to relocate the Confederate monument, although that plan has been postponed by a lawsuit filed by a group called the Military Order of the Stars and Bars.But it is the Otis Redding Foundation, and Mrs. Redding’s family, that has been more influential in setting the tone in modern Macon. Mrs. Redding’s children and her grandson Justin Andrews have been regulars on boards and commissions, addressing issues from downtown redevelopment to food insecurity. Since 2007, the foundation has offered music classes and arts camps to thousands of children.Mrs. Redding sees this as an extension of her husband’s loyalty to Macon, a sentiment that puzzled his pop-music contemporaries: In the 1960s there were certainly easier places for a famous Black man to settle down and raise a family. Mr. Gould, the biographer, noted that another hometown hero, Little Richard, was banned from the city stemming from a 1955 arrest on a “lewd conduct” charge. But Mr. Redding, who died at age 26, had co-founded a record label in the city and had dreamed of it becoming a hub of Southern musical creativity, a mini-Memphis in the heart of middle Georgia.The dream flourished, for a while, though in a curious way. In 1969, Mr. Walden co-founded Capricorn Records, promoting the Allman Brothers and a number of mostly white “Southern Rock” acts that were influenced by Black performers like Mr. Redding, but were sometimes marketed with Old South imagery like the Confederate battle flag. Today, a small downtown museum dedicated to Capricorn notes, in a wall display, that such imagery “complicates the legacy of an otherwise progressive label.”In addition to Mr. Redding’s commercial ambitions, Mrs. Redding said, her husband — who was, like her, a high school dropout — had also begun thinking hard before his death about philanthropic efforts geared toward children and education. In his absence, Mrs. Redding and her family have allowed themselves to to be creative about what it might mean to produce the next Otis Redding.Memorabilia adorns the Redding home and helps to hold Zelma Redding’s grief at bay.Lynsey Weatherspoon for The New York TimesIn 2005, they learned that a local high school student of modest means named Roderick Cox was dreaming of studying French horn in college but did not own an instrument. Word got to Mrs. Redding. Mr. Cox got his horn. In November 2018, the Redding family was at Walt Disney Concert Hall to watch Mr. Cox, the recipient of that year’s Sir Georg Solti Conducting Award, lead the Los Angeles Philharmonic as it performed Francis Poulenc’s Organ Concerto and Saint-Saëns’s Symphony No. 3.“I knew his mind, the way he thought,” Mrs. Redding said of her husband. “And if you love somebody, you’re going to always keep that in your mind — you know, ‘Otis did it this way, and I’m going to do it this way.’ And it worked.” More

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    Viola Davis, Inside Out

    Listen to This ArticleAudio Recording by AudmTo hear more audio stories from publications like The New York Times, download Audm for iPhone or Android.For a month, Viola Davis had been stuck. In the spring of 2020, in the late nights of lockdown, she set out to write her memoir. She had her routine: Get out of bed in the middle of the night, make herself a cup of tea, start writing in her movie room, fall asleep in one of its leather recliners, wake up, write some more, nod off again. But for weeks, she couldn’t figure out exactly where to begin. Should she start with her life as a celebrity, or the beauty contest she lost when she was a child, or the fact that people always wanted to hug her when they ran into her in public? Nothing worked.Then one night, a conversation she had years ago with Will Smith on the set of “Suicide Squad” came floating back into her consciousness. He asked her who she really was, if she had been honest enough with herself to know the answer. She was 50 at the time and replied confidently, indignantly, that yes, she knew. He tried again, saying: “Look, I’m always going to be that 15-year-old boy whose girlfriend broke up with him. That’s always going to be me. So, who are you?”A memory returned to her. When she was in third grade, a group of eight or nine boys made a game out of chasing her home at the end of the school day. They would taunt her, yelling insults and slurs, throwing stones and bricks at her, while she ducked and dodged and wept.One day, the boys caught her. Her shoes were worn through to the bottom, which slowed her down. (Usually she would run barefoot, her shoes in her hands, but it was winter in Central Falls, R.I., where she grew up.) The boys pinned her arms back and took her to their ringleader, who would decide what to do with her next. They were all white, except for the ringleader. He was a Cape Verdean boy who identified as Portuguese to differentiate himself from African Americans, despite being nearly the same shade as Davis. Unlike her, he could use his foreign birth to distance himself from the town’s racism: He wasn’t like those Black people.“She’s ugly!” he said. “Black fucking nigger.”“I don’t know why you’re saying that to me,” she said. “You’re Black, too!”Time slowed down. The ringleader howled in fury, screaming that he wasn’t Black at all, that she should never let him hear her call him that again. He punched her, and the rest of the boys threw her onto the ground and kicked snow on her.By the time Davis and Smith had that conversation in 2015, she was a bona fide star: She had been nominated for two Oscars, won two Tonys and was playing the lead role in a network television show, “How to Get Away with Murder.” (“Hell, Oprah knew who I was,” she writes.) But in that conversation, she realized that not only had she remained that terrified little girl, tormented for the color of her skin, but that she also defined herself by that fear. All these years later, she was still running, trying to dodge the myriad tribulations — anti-Blackness, colorism, racism, classism, misogyny — that she had faced, other people’s problems with her. Davis’s early life is dark and unnerving, full of blood, bruises, loss, grief, death, trauma. But that day after school was perhaps her most wounding memory: It was the first time her spirit and heart were broken. She had her beginning.To watch Davis act is to witness a deep-sea plunge into a feeling: Even when her characters are opaque, you can sense her under the surface, empathetic and searching. This skill has been on display since the beginning of her film career, when she garnered award nominations for performances that were fewer than 15 minutes long. There’s an industry achievement called the Triple Crown of Acting: an actor winning an Oscar, an Emmy and a Tony. Only 24 actors hold the title, and Davis is the only African American.Davis is also, then, a member of the small troupe of former theater actors who have made the jump to movie stardom, and you can recognize that gravitas, that same finesse that makes me sit up straighter whenever I see James Earl Jones onscreen. But there is also vulnerability alongside her poise. The more time I spent with her, the more I wondered if, by embodying someone else’s tragedies, she was able to wrench her own to the surface. Reading her memoir, “Finding Me,” which is being published on April 26, you understand where her ability comes from: Only someone who has already been dragged into the depths of emotion readily knows how to get back there.Davis told me that there’s so much vanity in Hollywood that she thinks people are afraid to take the nonpretty roles. “It’s more important for me to see the mess and the imperfection along with the beauty and all of that, for me to feel validated,” she said. “If it’s not there, then I feel, once again, the same way I felt when I was keeping secrets as a kid. But the only reason to keep secrets is because of shame. I don’t want to do that anymore.”In one of our first conversations, Davis described the difference between method acting, which requires a performer to completely subsume herself into the life of her character, and a more technical approach that might, say, rely on breathing techniques to be able to readily cry. “I believe in the marriage of both, because I want to go home at the end of the day,” she said. She thinks that actors need to study life itself. Feelings are never simple; the mind wanders off track. “I always use this example of when my dad died, and we were devastated,” she told me. But at the wake, when people streamed through the doors to pay their respects, “it became this big reunion of laughing and remembering — real laughter to real joy, then tears. But I was observing my thoughts, and I went from being devastated one moment to thinking about what I was going to eat.” It’s like a Chekhov play: You can’t tell the story of the joy without telling the story of the pain alongside it.“Your thoughts go every which way,” she said. “They run the gamut. There’s a wide berth of life. It’s like, as soon as you think your life is falling apart, then you’re laughing hysterically. That’s how life works.”Davis was born in 1965 on a plantation in South Carolina. Her grandparents were sharecroppers who raised 11 children in a single-room house. Mae Alice and Dan Davis, her parents, moved Viola and two of her older siblings to Rhode Island soon after Davis’s birth, so that her father could find a better job. Dan was a well-regarded but underpaid horse groomer. He also regularly abused his wife after drinking binges, stabbing her in the neck with a pencil or thrashing her with a wood plank. Sometimes Davis would arrive home and see droplets of blood leading to the front door; at least once, Dan asked his daughters to help him look for their mother, who had run away in the middle of a beating, so he could kill her.The family rarely had heat, hot water, gas, soap, a working phone or a toilet that flushed. Rats overtook their home, so ravenous that they ate the faces off Davis’s dolls. She and sisters would tie bedsheets around their necks before they went to sleep to stave off rat bites. Her father often beat her mother at night, and Davis started wetting the bed, a habit she didn’t break until she was a teenager. The conditions of her home meant that she often couldn’t wash up or change into another set of clean clothes. A teacher shamed her about her hygiene but never asked the root cause. Other teachers just ignored her: One day, Davis raised her hand to go to the bathroom, but the teacher never called on her, so she peed in the seat. The teacher sent her home, and the next day, when she arrived back at her desk, the urine was still pooled in her chair. Davis surmised that she was so disgusting that even the janitor didn’t want to clean her mess. She was 6 years old.The Great ReadMore fascinating tales you can’t help but read all the way to the end.How many billionaires are there? Whatever the answer, the mystery is revealing — and the number is growing rapidly.At a time when the pandemic has encouraged countries to turn inward, allowing xenophobia and prejudice to flourish, Wally Green is using Ping-Pong as a common ground.Vito Giallo, a longtime New York City antiques dealer who worked for Andy Warhol and sold to celebrity clients, unearths his gems.Her sisters were her anchor. The eldest, Dianne, had recently reunited with her siblings, moving from their grandparents’ home in the South, and Viola was obsessed with her. She had a new coat and pocket change, and she smelled nice. It was the first time Dianne saw how the rest of her family lived, and she decided that her baby sister needed to get out. She whispered to Viola: “You need to have a really clear idea of how you’re going to make it out if you don’t want to be poor for the rest of your life. You have to decide what you want to be. Then you have to work really hard.”One evening, Davis sat watching TV, the working set sitting atop a broken one, connected to an extension cord from one of the few functioning outlets in her home. “The Autobiography of Miss Jane Pittman” came on, and for the first time, Davis saw a dark-skinned woman, with full lips and a short Afro, on the screen. She thought the woman was beautiful; she thought the woman looked just like her mother. “My heart stopped beating,” she writes. “It was like a hand reached for mine, and I finally saw my way out.” Dianne had made clear that Viola could be somebody. Cicely Tyson was somebody Viola could be.When she was 14, Davis intervened in one of her parents’ fights for the first time. Her father stood opposite his wife, screaming and carrying on, a drinking glass in his hand like a dare. “ ‘Tell me I won’t bust yo’ head open, Mae Alice? Tell me I won’t?’” she writes. Davis tried to cut in, her 18-month-old sister in her arms, calmly pleading for him to stop.Dan lifted his arm and smashed the glass onto Mae Alice’s face. A shard sliced her temple. As he moved to swing again, Davis yelled. Dan froze, still gripping the glass. “I screamed, ‘Give it to me!’” she writes. “Screaming as if the louder I became the more my fear would be released.” It worked. Her father handed Viola the glass, and she stashed it away.Davis grew up to be the sort of actor whose range feels best measured by her steady command of pressure: maintaining it, raising it, letting it go. She sets the tone of every scene, the eyes of her castmates flicking toward her as soon as she appears, as if reacting to her is a crucial part of the job. She often plays characters who cry only in the moments she’s inhabiting, weeping as if it were a rare, almost undignified departure from their norm. Her name has become internet shorthand for dramatic crying: After an episode of HBO’s “Euphoria” this winter in which Zendaya sobbed and snotted her way through a scene, she drew enthusiastic comparisons to Davis. Davis doesn’t cry so much as she leaks, her eyes and nose like faucets. During her performance as Mrs. Miller in the 2008 movie “Doubt,” she cries one drop at a time. Her tears hang over the edges of her lashes; a single teardrop stays on its precipice for 15 seconds. Mucus runs down her face undisturbed for two minutes, an eternity, its very presence signaling something terribly wrong. In the 2016 film adaptation of “Fences,” when her character unloads her stymied dreams onto her husband, her curled upper lip is no match for the snot dripping down her face.In real life, Davis doesn’t cry that much. “As a matter of fact, if someone confronted me with something, I would probably come at them with more unbridled anger than tears,” she said one March afternoon at her home in Los Angeles. When I arrived, her dog, Bailey, greeted me with an enthusiastic familiarity; Davis laughed and wondered aloud whether he thought I was her sister. Eventually, we made our way to the movie room, where she sat curled up under a plush blanket. She wore a dark head wrap knotted in the front and a key-lime linen jumpsuit. Davis is goofy and surprisingly coarse (her favorite swear words, she said, are basically unchanged from when she was 8), and looking at her, it was difficult to imagine that anyone had ever doubted her beauty.Davis’s acting can seem so truthful that it feels almost uncomfortable, as if you’ve barged in on something you weren’t supposed to see.Ruven Afanador for The New York TimesIn order for Davis to descend into a new character, she told me, she first has to become a “human whisperer,” inviting the person into her life and making space for her revelations. She’s the vessel, not the creator. From a script, an actor may learn only the broad strokes of her character, and the rest is up to her to intuit. “You begin to ask your questions based on those facts,” Davis said. Say your character is 300 pounds. “ ‘Why are you so big?’ ‘Oh, I eat too much.’ ‘Well, why do you eat too much?’ ‘Because it comforts me.’ ‘Well, why does it comfort you?’ ‘Because I have a lot of anxiety.’ ‘Why do you have a lot of anxiety?’ ‘Because I was sexually abused when I was 5. And every time I go to bed at night, I think about that sexual abuse, and I can’t go to sleep, so I eat.’” She punched the air. “Bam. You have a character. Keep asking why.” This has sometimes led her to doing intensive preparation, even for minor roles. After three weeks of rehearsals for “Doubt,” for example, she still wasn’t able to figure out Mrs. Miller. She went home and wrote a 100-page biography of the character, finally cracking her open after a discussion with a college professor, who explained why a mother would turn a blind eye to a priest abusing her son: She had no other choice. The bigger threat to her son’s well-being was his homophobic father, who might kill him if he found out he was gay. She was protecting her son the only way she knew how.Denzel Washington directed Davis as an absent mother in the 2002 film “Antwone Fisher” and in “Fences,” in which he also co-starred, and he spoke of her work with deep respect. “Acting is investigative journalism, and we interpret the world differently,” he said. “The beginning work is similar: You circle the subject, your character.” Washington studied journalism at Fordham University, but he learned this strategy, he said, from Carl Bernstein and Bob Woodward, whom he met while researching a role. “She, as an actress, will circle. I don’t know if she goes inside out or outside in, but you circle it, for lack of a better word, and she makes it her own, and you can’t take it from her, and you better keep up with her.”Talking to Davis about herself feels both analytical and spiritual, as if a flower child went to therapy. When she described how she emotes, she kept likening herself to a prehistoric man, standing at the edge of an ocean, slowly gaining sentience: “ ‘Who the hell am I?’” she said. “ ‘Who made me? Is there someone out there who I can talk to? Who loves me? Why do I have feet? Can I speak?’” Davis told me that too often the artistic representations of Black people are flattened into pure devices, who, say, inspire the white heroine, or comfort the white heroine, or support the white heroine’s decision to get a divorce and fly to Bali. Early in her career, she was relegated to those sorts of parts, so she tried to sneak a bit of humanity into her scenes, giving unmemorable stereotypes some life.The author Zora Neale Hurston argued that Black life in fiction should be so realistic that it feels like eavesdropping; true authenticity would encapsulate a feeling of discovery. Davis embodies this in her acting: It can seem so truthful that it feels almost uncomfortable, as if you’ve barged in on something you weren’t supposed to see. By going slightly too far, letting her tears drip uninterrupted, she lets you in on a secret no one else will tell.Soon after she saw Cicely Tyson on television, Davis and her three older sisters entered a local contest with a skit they based on the game show “Let’s Make a Deal.” They won — gift certificates and a softball set, including a bat that they used to kill rats in their home. But for Davis, the real prize was recognition — not just of her talent but of her personhood. She writes: “We weren’t interested in the softball set. We just wanted to win. We wanted to be somebody. We wanted to be SOMEBODY.”When she was 14, she participated in an Upward Bound program for low-income high school students, where an acting coach encouraged her to pursue acting professionally. Later, a teacher recommended she apply to a national performing-arts competition. She auditioned with two pieces from “Everyman” and “Runaways,” which, she writes, “had a lot of great monologues about feeling abandoned.” She was flown out to Miami for the contest, where she was named a promising young artist. Eventually, she studied theater at Rhode Island College. For money, she took multiple buses to her hometown, worked a few shifts at the local drugstore, slept on her parents’ floor and then headed back to school in the morning.Davis in ninth grade.via Viola DavisAfter graduation, Davis wanted more training, but she could afford to apply to only one conservatory. She chose the Juilliard School, squeezing in her afternoon audition in New York before performing in her first professional production that evening in Rhode Island. “I just thought you should know, I’ve got 45 minutes,” she told the faculty. She didn’t realize the audition process typically took three days. She explained the situation, the train she absolutely had to catch. “You have to tell me whether I’m in or out.” She got in.But after enrolling at Juilliard, she felt trapped, limited by its strictly Eurocentric approach. She spent her days squeezing herself into corsets or powdered wigs that never fit over her braids, listening to classmates ponder how good life would have been in the 18th century, an imaginative game enjoyable only for white people. Juilliard was about shaping a student into a “perfect white actor,” she writes. “The absolute shameful objective of this training was clear — make every aspect of your Blackness disappear. How the hell do I do that? And more importantly, WHY??!!!”She applied for a scholarship that would allow her to spend the summer in Gambia. In her application essay, Davis wrote about the burden of performing material that wasn’t written for people like herself. There was no cultural connection or recognition — she felt lost and uninspired. That summer, she was on a flight to West Africa, with a group of people who wanted to study the music, dance and folklore of various tribes.Immediately after landing, she fell in love: the ocean wind, the faint smell of incense, the oranges and purples of twilight. The people of the Mandinka tribe, with whom she visited, embraced her group like family. She went to a baby-naming ceremony, a wrestling match; she watched as women drummed and danced. Her fixation with “classical training” melted away. Finally, after years of acting, she was witnessing art, true genius. “I left Africa 15 pounds lighter, four shades darker and so shifted that I couldn’t go back to what was,” she writes.Her time at Juilliard was ending, and she was eager to jump into a new chapter of her life, but all the roles she auditioned for — even in Black productions — were limiting: The only roles she was being seriously considered for were drug addicts. She tried out for other parts, but casting directors thought she was “too dark” and “not classically beautiful” enough to play a romantic lead.A few plays came her way, but she barely made enough money to live on, let alone pay off her tens of thousands of dollars in student loans. She survived on white rice from a Chinese restaurant, with $3 wings if she could afford it; she slept on a futon on the floor of a shared room.Her agent asked her to audition for the touring company of August Wilson’s “Seven Guitars,” for the role of the strong-willed and guarded Vera, who must decide if she can trust her cheating ex-boyfriend again. She got the part, and after touring for a year, she made her Broadway debut. She received a Tony nomination for the role, but her life was hardly glamorous. A few of her siblings, she writes, were struggling with drugs or money issues, and her parents, still together, cared for some of their children. Davis sent home as much money as she could, racked with a sort of survivor’s guilt. “If I saved anyone, I had found my purpose, and that was the way it was supposed to work,” she said. “You make it out and go back to pull everyone else out.”After her success in “Seven Guitars,” theater parts came steadily, and she finally made enough money to afford premium health insurance. An operation to remove nine uterine fibroids gave her a small window of fertility. She was in her early 30s, and every child she passed on the street made her want her own, but she had been in only two relationships, neither of them any good, and there was no one on the horizon. One of her castmates in a production of “A Raisin in the Sun” encouraged her to ask God for a nice man. One night, she got down on her knees: “God, you have not heard from me in a long time. I know you’re surprised. My name is Viola Davis.” She went through her requests: a Black man, a former athlete, someone from the country, someone who already had children. A few weeks later, on the set of a television show, Julius Tennon — a handsome, divorced Black actor from Texas with two grown children — played opposite her in a scene.Within four years, they were married. But the reproductive challenges kept coming: She had a myomectomy, this time to remove 33 fibroids. It felt as though the women in her family were cursed. Two of her sisters nearly bled to death after labor and had hysterectomies. Some years later, she had one, too — during an operation on an abscessed fallopian tube. (Before going under, she told the surgeon, “Let me tell you something, if I wake up and my uterus is still here, I’m going to kick your ass.”) With Tennon, she eventually adopted a daughter, Genesis, inspired by the fellow actress Lorraine Toussaint, who adopted a child because she didn’t want “series regular” to be the only words on her tombstone.After years of therapy, Davis healed her relationship with her father, who had transformed into a docile, sweet older man trying to make amends for his past; he spent the last years of his life catering to the needs of his wife and family, as if every single one of his remaining days could be an apology. Some films floated her way, but none of the material was particularly meaty.Then, in 2007, Davis beat out five other actresses — Audra McDonald, Sanaa Lathan, Taraji P. Henson, Sophie Okonedo and Adriane Lenox — for the role of Mrs. Miller in “Doubt.” It was more than 5-year-old Davis could’ve dreamed: acting opposite Meryl Streep, being directed by John Patrick Shanley, working on a prestige film. Davis had finally reached the summit desired by so many professional actors — awards bait. Of her performance, the film critic Roger Ebert wrote: “It lasts about 10 minutes, but it is the emotional heart and soul of ‘Doubt,’ and if Viola Davis isn’t nominated by the Academy, an injustice will have been done. She goes face to face with the pre-eminent film actress of this generation, and it is a confrontation of two equals that generates terrifying power.”There was no injustice: Davis was nominated for best actress in a supporting role, though she lost. Then in 2010, she won her second Tony, for playing Rose Maxson in “Fences.” The next year, she starred in “The Help.” Davis played Aibileen Clark, a maid working for a white socialite in the 1960s in Jackson, Miss., who shared her stories of racism and mistreatment with a young, progressive white female reporter. The film, one of the most successful endeavors of the white-savior genre, was nominated for four Oscars, including one for Davis for best actress. After “The Help,” Davis had two Tony Awards, two Screen Actors Guild Awards and two Oscar nominations — and no offers for leading roles. People would call with a few days of filming here, a few days there. Her life had changed, but Hollywood hadn’t much. She still felt sidelined for her skin tone.But then she got a call from Shonda Rhimes. She and Peter Nowalk were developing a sexy, soapy prime-time drama for ABC, “How to Get Away with Murder,” and they offered Davis the lead role as Annalise Keating. (In an email, Rhimes wrote that she was shocked when Davis, their dream choice, agreed to a meeting. “I remember saying we may as well ask and let her say no so at least we can say that we asked.”) Before the series, Davis’s biggest roles had been strong, tough, sharp but sexually neutered women, as if the deepness of her skin tone and her sensuality were inversely correlated. A friend told her she overheard some male and female actors, all Black, saying she wasn’t pretty enough to pull it off. For the first time in her professional career, Davis couldn’t shake all the racial criticisms she had heard over her career. She was 47 and terrified. She took the job anyway.Annalise is a hard-nosed, highly sought-after professor and lawyer; in the pilot, she’s compared to Alan Dershowitz. She has a white academic husband and a Black cop boyfriend and a former female lover. She is also maybe a sociopath. The way Davis tried to make Annalise realistic was to have her become completely different in private than she was in public. Before accepting the role, Davis asked that they write a scene in which Annalise removed her wig and makeup, which became the most memorable scene in the series’s run. “The TV and film business is saturated with people who think they’re writing something human when it’s really a gimmick,” she writes. “But if I took the wig off in a brutal, private moment and took off the makeup, it would force them to write for THAT woman.”“There’s a wide berth of life,” says Davis. “It’s like, as soon as you think your life is falling apart, then you’re laughing hysterically.”Ruven Afanador for The New York TimesDavis won an Emmy and a Screen Actors Guild Award for her work that season and has since moved from success to success. There was finally an Oscar for her performance in the movie version of “Fences.” She was cast in a recurring role in the D.C. Comics “Suicide Squad” franchise and continued to be able to play characters with the depth she craved, including the fearless Veronica Rawlings in “Widows” and the cantankerous diva Ma Rainey in “Ma Rainey’s Black Bottom,” which earned her a fourth Oscar nomination last year. She and her husband used the production company they started, JuVee Productions, to work on their own projects, including “The Woman King,” a historical epic about the all-female army of the Dahomey Kingdom that has been pitched as a Black female “Braveheart,” which premieres in the fall. This month, Davis stars as Michelle Obama in the Showtime series “The First Lady.”When I spoke with Denzel Washington, he described a conversation with his daughter before she auditioned for the acting program at New York University. She had performed a dry run of her monologue for him. He told her he had good news and bad. The good: She was talented. The bad: “It’s going to be harder for you,” he said. “Because you’re not the skinny light-skinned chick.” He told her that casting directors wouldn’t want to see her in substantial roles, that they would want to cast her as a friend or a sidekick. His advice? “Just follow Viola Davis,” he said. “Look at what she’s doing, and know that, on the other side of it, even if it takes longer, you can be where she is.”Early in her career, after a performance of Wilson’s “Seven Guitars” — “absolutely an Everyman tragedy story,” Davis said — she and the rest of her cast, all Black, hosted a talk-back. A white audience member, she recalls, asked why he should have to care about the lead character: “It’s not like he’s James Brown or anyone famous.” (Davis would later go on to play Brown’s mother, Susie, in a 2014 biopic of the singer.) “I don’t think I’ll ever forget that,” she told me. “I don’t think that people see the value in a lot of Black people unless you made it into a history book. I don’t think they think your life matters. I don’t think they feel like you’re interesting if you’re ordinary. And that is, absolutely, without question, not the case with white people.”Zora Neale Hurston might’ve called this a confinement “to the spectacular,” or focusing so much on uplifting the race from its oppressive shackles that you start to mythologize it. Sure, race is always relevant, and stories that use it as a prism are largely edifying, giving dimension to the figures in our history books. “I think our response as Black people — and I get it, from so many years of oppression and dehumanization — has been about putting images out there that are positive and likable and beautiful,” Davis said. But it’s an overcorrection, she cautioned, a glossing over: “That image and message shouldn’t be more important than the truth.”The challenge for the Black artist, she says, is that “the audience they’re trying to usually reach are not people who look like us, and not people who get us, and not people who know who we are.” Acting, as Davis repeatedly told me, is about portraying people living life. Contemporary Black dramas often posit that Black lives are either secondary (best friends, drug dealers, therapists) or extraordinary (healers, fighters, heroes), when life is rarely one or the other. Davis fills in the in-between, rescuing stories from the restrictive imagination of whiteness: She plays the truth, and we see it reflected back at us in our shade.Over her career, she has become the sort of celebrity you want to claim as distant family; maybe whatever greatness runs through her veins also runs through your own. Without exaggeration, every single Black person I told about this article asked me to tell Davis hello — not that they loved her work or that they were a fan, just to pass along a greeting, as if they were extending a conversation they had long been having. The beauty of Blackness is the myth that across diasporic differences, we’re all part of the same extensive, sprawling, complicated family, accountable to and for one another. It’s impossible, of course, but in the face of entrenched dehumanization, it feels necessary, the relief in the knowledge of a “we.” It’s easy to root for her when her wins feel like your own.Davis in “The Woman King.”Ilze KitshoffFor years, I watched “How to Get Away With Murder” every single week, for no discernible reason. In 2014, when it premiered, I had only a passing familiarity with Davis, had never seen any of Rhimes’s other work and hadn’t watched much network television since the finale of “30 Rock.” (I also hadn’t seen the article in this newspaper that called Davis “less classically beautiful” than Kerry Washington.) But something compelled me to keep with it. It wasn’t as simple as being drawn to Davis because we slightly resemble each other, but I liked that the character kept surprising me, twisting away from what I expected. A product of Shondaland, Annalise had an absurd inner life, and everyone around her couldn’t stop getting murdered, but she had an inner life! She had flaws and no eyebrows and real, traumatic issues with her family and sometimes bad wigs. Annalise wasn’t an inspiration; she was neither a stereotype nor a gimmick, neither a white writers’ room’s stab at a Black person nor a tortured Black person’s idea of what dark-skinned women are like. She was a person.Davis’s ascent feels like delicious revenge, an “I’ll show you,” pushing past obstacles like a rose through concrete. She fought her way to a position where she could demand the same respect denied to her in her childhood. It’s the same respect denied to her mother, repeatedly beaten; to her grandparents, who had to stuff all their dreams into a one-room house on a white man’s land. It’s the same respect long denied to Black women, especially dark-skinned ones.Each time I finished an interview with Davis, she escorted me outside and waited with me until my car arrived. In Los Angeles, we hugged goodbye. Out the window, I could see she had taken a familiar stance — legs spread wide, hips jutting forward, one hand on her back, the other waving — as she watched the car drive off, waiting until it passed her house before she went back inside. The Uber driver, a Black man, turned and asked me, “Is that your mom?” I laughed and said no, but admitted that we do sort of look alike, so I could see why he asked. It wasn’t just that, he said: As soon as he pulled up, she was watching him closely, as if she were wondering if she could trust him enough to keep me safe.One day last February, I joined Davis on location about an hour outside Cape Town as she wrapped up filming “The Woman King.” Dozens of extras, all brown- and dark-skinned, congregated in the set’s main square. They were dressed in thick fabrics of tropical colors, marking their steps. Davis plays Nanisca, the army’s general, and she was filming a victory dance with her warriors. She wore a bandeau, a cape and a printed skirt in an aristocratic purple, with thin golden cuffs on her upper arms and a necklace of shark teeth. Her hair was in a blown-out Afro, with a golden rope securing a small section at the top of her head. While her makeup artist rubbed cream into her back, careful not to disturb a spatter of painted-on scars, she watched the dancers, marking moves along with them using only her forearms and her feet. She rose from her chair and started dancing on her way toward the camera, grinding her hips in precise circles and smirking, eliciting a shower of “AYYYEEE”s from crew members.The scene they were working on began with a tight shot of Davis watching the dance wistfully from a perch. Her face continuously transformed: In one second, she looked as if she were trying not to smile, then immediately as though she were fighting back tears. She had been filming close shots all day, and her range of emotions was vast but unambiguous: resigned, fearful, disturbed, flummoxed, each change descending onto her face as smoothly as a blind.Over her career, Davis has become the sort of celebrity you want to claim as distant family.Ruven Afanador for The New York TimesDavis cupped the face of the actor playing opposite her, touching their foreheads together, a feud between them finally settled. In one take, she smiled tightly, and for a moment she was washed by disappointment; in another, she clasped her co-star’s face with great intention and smiled wide and sweet. She then turned to face her warriors, already celebrating the end of the battle, and joined the fray. Drummers kept them in a polyrhythm. Her back to the camera, she rolled her hips, her hands thrown to the air. She hiked her knees to her stomach, her feet two-stepping, all her movements light but still rooted to the ground. The dancers circled her, cheering her on. When the director, Gina Prince-Bythewood, yelled “cut,” everyone burst into applause.For most of the cast, it was the last scene they would film. Davis joined the principals in a group hug, and the dancers, mostly hired locals, began gleefully singing in Xhosa while they danced and embraced one another. When I asked Phumzile Manana, the film’s publicist, if the singing had any significance, she said they were “just keeping vibes alive, I suppose.”It took Davis six years to get “The Woman King” made, because the studios were reluctant to back a film that featured so many Black women. That they were all dark-skinned — the production cast women from across the diaspora, Black Americans and South Africans and Brits and Jamaicans and West Africans — might have made it even harder. “All praise to ‘Black Panther’ and its success, because that absolutely paved the way for people to see the possibility of this movie,” Prince-Bythewood told me. “‘The Woman King,’” Davis said, “reflected all of the things that the world told me were limiting: Black women with crinkly, curly hair who were darker than a paper bag, who were warriors.”Seconds after she wrapped her final scene, Davis was in a black robe and Crocs, milling around for pictures and goodbyes before she gave a short speech. “The thing about what we do is that you can be transported back in time,” she said. “You can be whoever you want to be. And, you know, for Black people, sometimes the only thing we’ve had to rely on is our imaginations.”As she talked about how powerful it was to watch these Black women transform into warriors, a sea of dark faces, crested with braids and fades and Bantu knots, reflected back at her. “What the caterpillar calls the end of the world, the master calls the butterfly,” she told them. “We’ve been so misunderstood. Limited, invisible for so long. And now, people are going to see us be butterflies.”Ruven Afanador is a Colombian-born photographer based in New York. He currently has an exhibition at the Fahey/Klein Gallery in Los Angeles featuring the photographs he took for the magazine’s Great Performers Issue from December. More

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    Benedict Lombe Wins the Blackburn Prize for ‘Lava’

    The British Congolese playwright earned the $25,000 prize for her memoir-monologue that deals with Black identity and displacement.For the first time in the 44-year history of the Susan Smith Blackburn Prize, awarded annually to a female, transgender or nonbinary playwright who writes for the English-language theater, the honor has gone to the writer of a debut play.Benedict Lombe, 30, a British Congolese playwright based in London, received the award on Monday for “Lava,” a one-woman memoir-monologue that deals with Black identity and displacement.“It feels incredible,” Lombe said in a phone conversation on Monday evening en route to the award ceremony at the Globe theater in London. “It’s a huge play that allows me to create a space where Black people can leave taller than when they walked in.”The Blackburn Prize comes with $25,000, as well as a signed print by the abstract expressionist Willem de Kooning. Many of its recipients have gone on to great acclaim (among them, the Pulitzer Prize winners Annie Baker, Jackie Sibblies Drury, Marsha Norman, Lynn Nottage, Paula Vogel and Wendy Wasserstein).Lombe’s “Lava” was commissioned by the Bush Theater in London, and debuted there in July 2021. Ronke Adékoluejo starred in the one-woman show, directed by Anthony Simpson-Pike. In reviewing the work for The Guardian, Kate Wyver praised Adékoluejo’s indefatigable charisma, writing that she “controls the stage with such ease, oozing charm and confidence.”But under the bright joy of Adékoluejo’s performance, Wyver wrote, “fury rumbles in Lombe’s text.”“With hindsight, she takes us through incidents and aggressions from her life, each one being pushed into the pit of her stomach, gnawing at her, getting heavier as she carries the cumulative weight,” Wyver wrote.“Lava,” which Andrzej Lukowski of Time Out London characterized as a “freeform poetic eruption,” tells the story of a British Congolese woman who discovers a tale of quiet rebellion when she has to renew her British passport and wonders why her South African passport — a country she is also a citizen of — does not carry her first name. It takes place in the Democratic Republic of the Congo, during the time of Mobutu Sese Seko’s dictatorship; post-apartheid South Africa; Ireland; and London.“It was gratifying to be able to celebrate Black people in fullness,” said Lombe, who wrote the play in the summer of 2020, “and to uplift us when so many people were feeling the opposite when they walked in.”Along with Lombe, the nine other finalists for the Blackburn Prize were honored. They received $5,000 each, and included Zora Howard, who was honored for her play “Bust.” One of Howard’s previous works, “Stew,” was a finalist for the 2021 Pulitzer Prize in Drama.Last year, Erika Dickerson-Despenza won the Blackburn Prize for her play “cullud wattah,” a look at the water crisis in Flint, Mich., through the lens of one family. It went on to be produced at the Public Theater last fall.Is a New York run also in the cards for “Lava”?“I mean, fingers crossed,” said Lombe, who is in residence with the National Theater Studio in London and working on new commissions. “I hope so. We’ll see what happens.” More

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    The Politics of Rihanna’s Pregnancy Style

    When the right to control your own body and the right to dress how you like intersect.Ever since she announced her pregnancy in late January via Instagram and an artfully staged paparazzi shot of her and her partner ASAP Rocky strolling beneath the Riverside Drive viaduct, Rihanna’s maternity style has been marked more by what she has not worn than what she has.She has not worn tent dresses. She has not worn maternity jeans. In fact, she has barely worn much clothing at all.Instead she has bared her naked belly at seemingly every turn: in green draped fringe and ombré pants at a Fenty beauty event; in a bra, sheer blue top unbuttoned over her bump and low-slung gray jeans at the Super Bowl; in dragon-bedecked black pants, a vinyl bandeau and a crystal headdress at a Gucci show; in a sheer baby-doll dress over a lacy bra and panties at Dior; and, most recently, in a sheer organza Valentino turtleneck over a sequin skirt and bandeau at Jay-Z’s Oscar after-party.In the annals of public pregnancy, there has never been a display quite like it.Not surprisingly, the general reaction among celebrity watch sites has been a breathless swoon. “Rihanna Keeps Wearing the Hottest Maternity Looks Ever,” HighSnobiety crowed. “Rihanna Is Single-handedly Giving ‘Maternity Style’ a Rebrand,” Glamour U.K. sang.Rihanna at a Fenty Beauty event in Los Angeles in February.Mike Coppola/Getty ImagesAt a Fenty Beauty event in Los Angeles in March.Kevin Mazur/Getty Images for Fenty Beauty by RihannaThey’re right, of course. But, really, the style choices are just the beginning. In dressing to confront the world with the physical reality of her pregnancy so consistently, Rihanna has gone way past just making a fashion statement. She’s making a “totally transgressive and highly political statement,” said Liza Tsaliki, a professor of media studies and popular culture at the National and Kapodistrian University of Athens in Greece.It’s just all couched in the familiar trope of the “the celebrity bump watch.” Sneaky, right?The result is a dizzying swirl of contemporary phenomena, including: (1) celebrity culture, in which we increasingly take our consumer and behavioral cues from boldface names; (2) what Ms. Tsaliki calls “the aestheticization of the body and the monitoring of women’s waistlines”; and (3) modern politics.All of which take this particular pregnancy dress story far beyond mere “get the look” role modeling. (They also explain why this particular “get-the-look” role modeling has been so disproportionately exciting for so many.)After all, said Renée Ann Cramer, the deputy provost of Drake University and author of “Pregnant With the Stars: Watching and Wanting the Celebrity Baby Bump,” this is a time when “many people on the far right and even the mainstream right are promoting policies that challenge the continuing autonomy of women-identifying people over their bodies, lives and decision-making capacity.”At the Dior show at Paris Fashion Week in March.Jeremy Moeller/Getty ImagesBy dressing to showcase her pregnant belly, and in a way that has nothing to do with traditional maternity wear, Rihanna is modeling an entirely opposite reality. “She’s saying, ‘I’m a person still, and I’m my person.’” Ms. Cramer said. That she can be “autonomous, powerful and herself, even while carrying a life.” She’s connecting the right to dress how you like with all sorts of other, more constitutional rights.It’s a pretty radical move.The pregnant body, after all, has been celebrated, policed, hidden away and considered problematic for centuries.In ancient times, pregnancy was venerated and exhibited, seen as a physical embodiment of women’s connection to mother earth, but by the Middle Ages and medieval Christendom, Ms. Tsaliki said, it had been transformed into a shameful state, one connected not so much to the sacred as the profane.It had become a symbol of our base desires and a sign of female instability and lack of control and thus something best kept behind closed doors and (literally) under wraps. At least until the child emerged and the woman was transformed into a paragon of pure maternal selflessness.It was an evolution revealed in “Portraying Pregnancy,” a 2020 exhibition at the Foundling Museum in London that demonstrated how, since the 16th century, “the response to the unsettling physical reminder of mortality and sexuality engendered by pregnant bodies changed.” Or so wrote Helen Charman in a review of the show in the international art magazine Apollo.ASAP Rocky and Rihanna at the Gucci show during Milan Fashion Week in February.Victor Boyko/Getty Images For GucciAfter the Rams Super Bowl victory in February.Ab/BackgridIt revealed, she said, how paintings and other art forms moved from showing pregnant bodies “as affirmations of paternalistic structures of inheritance and power” to trying to pretend they didn’t actually exist (or the condition of being pregnant didn’t) to putting pregnancy front and center as an increasingly idealized state.That began in 1952, when Lucille Ball became pregnant during the filming of “I Love Lucy” and famously forced her producers to write her impossible-to-ignore condition into the script, and onto everyone’s screens (though they still couldn’t use the actual word “pregnant”), as dramatized in the recent film “Being the Ricardos.”That in turn gave way to the tent dress compromise. (Remember Princess Diana’s ruffled smocks and sailor dresses during her pregnancies in the early and mid-1980s?) At least until Demi Moore shocked the world by posing naked and heavily pregnant for the cover of Vanity Fair in 1991, inaugurating the age of the pregnancy art portrait.And that period extended through such belly-baring covers as Cindy Crawford, naked and pregnant on W; Britney Spears, naked and pregnant for Harper’s Bazaar in 2006; and Serena Williams, naked and pregnant on Vanity Fair in 2017. That phase reached its apogee with Beyoncé’s 2017 photo shoot/announcement that she was pregnant with twins, a heavily art-directed series of pictures that seemed to encompass such references as Botticelli’s Venus and a renaissance Madonna.As the pregnant body became valorized for its life-giving potential, it increasingly became “a place of safe transgression,” Ms. Cramer said. And that meant that “it’s one of the few times women-identifying people can safely disrupt some norms.”At Jay-Z’s Oscar after-party in Hollywood.Ngre/BackgridProgressive though they may seem, however, as Ms. Charman wrote in Apollo of such images, they nevertheless “conform to the glossy conventions.”Not so Rihanna. She has made confronting her pregnancy part of her every day. Or maybe more pertinently, our every day. “I was expecting the announcement,” Ms. Cramer said — perhaps even a few other, carefully calculated appearances. “But there has been no return to covering up.”Though it’s possible that this is a totally unconscious choice — maybe her skin is so sensitive that it’s uncomfortable to have anything on her belly — Rihanna herself has a history of consciously using her own physicality and profile to force reconsideration of old prejudices and social conventions about female agency and beauty. Most obviously in her Savage X Fenty lingerie brand, currently valued at around $3 billion.Indeed, her current approach may have been foreshadowed by her choice to have Slick Woods, at nine months pregnant, model in her first Savage X Fenty show in 2018 wearing only pasties and lacy lingerie. Famously, Ms. Woods went into labor on the runway, later posting “I’m here to say I CAN DO WHATEVER I WANT WHENEVER I WANT AND SO CAN YOU.” (There were some additional words in there to emphasize her point, but they cannot be printed in this newspaper.)Change the date and those lines could easily be the motto of Rihanna’s maternity wear. She did characterize her own pregnancy style as “rebellious.”Now the question, said Ms. Cramer, is whether “an overt celebration of embodied power through pregnancy can make a difference.” Can the “performance of a powerful pregnancy by a wealthy woman at the top of her game filter down” to change how all pregnancies are perceived?If so, Rihanna will have done a lot more than influence how pregnant women dress. She’ll have influenced how we think about the rights of women. Pregnant or not. More

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    An Afrofuturism Festival Brings an Energy Shift to Carnegie Hall

    The inaugural event explored a movement about denial and transcendence in the most institutional music hall in New York City.The first time Sun Ra and his Arkestra played Carnegie Hall, in April 1968, they were shrouded in darkness for most of the show. The critic John S. Wilson, reviewing for The New York Times, was flummoxed. Wilson considered himself a Sun Ra fan, but he couldn’t fathom why, on the country’s most prestigious stage, the cosmic keyboardist, bandleader and philosopher was keeping his ensemble’s wondrous “array of odd instruments” and “colorful costumes” out of view.The messages in Ra’s music, and his riddle-like public statements, could’ve helped Wilson understand. “​​On this planet, it seems, it has been very difficult for me to do and be of the possible things,” Ra said in an interview for DownBeat magazine in 1970. “As I look at the world today and its events and the harvest of possible things, I like the idea of the impossible more and more.” Perhaps the most appealing impossibility, for Ra, was to escape — to disappear.The Arkestra returned to Carnegie Hall in February, almost three decades after Ra’s death, to help kick-start the hall’s first-ever Afrofuturism festival, a series of concerts on its major stages, with satellite events held in smaller venues across New York, around the country and online. Those programs included screenings of sci-fi films made by Black directors, comics lectures and panels on social theory.All tied back to Afrofuturism, an artistic movement that mixes realistic racial pessimism with audacious fantasy, and that holds an increasingly prominent place in culture today. Afrofuturism picks up on a more than century-old mode in Black American art: fusing the tools of sci-fi and surrealism with the histories and belief systems of African societies, particularly in Egypt, Ethiopia and Nigeria, in search of new models.The trumpeter Theo Croker made his debut performance at Carnegie Hall’s Zankel Hall in March alongside the keyboardist Mike King, the bassist Eric Wheeler and the drummer Shekwoaga Ode.Michelle V. Agins/The New York Times“You can call Afrofuturism the high culture of the African diaspora right now,” Reynaldo Anderson, a Temple University scholar and a co-founder of the Black Speculative Arts Movement, said in an interview. He was on the five-person committee of scholars and artists that curated the festival, and he sounded well aware of the inherent contradictions of trying to bring a movement about denial and transcendence into the most institutional music hall in New York City.“The Carnegie function is going to be remembered as bringing all those threads together at a mainstream institution,” he said. “I think we made the argument successfully.”That’s partly because the artists they chose knew how to treat reclamation as a viable alternative to escape. Camae Ayewa, a speculative poet and electronic musician who performs as Moor Mother, sat in with the Arkestra toward the end of its set. “I was never here,” she recited, invoking Ra, over the large ensemble’s turbid, thumping swing. “From 1619 to Wakanda, I don’t exist/Whose map is this? Whose timeline?”Then she issued a warning, seemingly to herself: “Don’t be truth in front of the vultures/Don’t be truth in Carnegie Hall.”The festival’s performances were stacked with moments like this: disruptions of the space, caught between gratitude and suspicion. All the performers seemed sincerely thrilled to be there, and nearly all of them went out of their way to say how welcomed they’d been by the staff and the curators. Most also expressed a kind of surprise.Fatoumata Diawara, the incendiary Malian vocalist, guitarist and songwriter, headlined a bill in Zankel Hall that also featured Chimurenga Renaissance, a transnational band mixing hip-hop, lounge music, Zimbabwean protest songs and Afrobeats. Diawara and her five-piece band administered energy to the room as an undiluted concentrate, playing distorted, tension-ratcheting desert blues and dance music from the West African coast.Her songs are mostly in Bambara, which she sings over tightly riveted rhythms drawn from the Wassoulou region of Mali or the highlife tradition of Ghana. She, too, insisted on the right to remain partly unknown. “Many people told me, ‘Why don’t you sing in English?’” she mused between songs. “I don’t need to sing in English to connect with you guys!” A roar rose up to agree, but the point was already proved.Fatoumata Diawara performed with a band featuring Sam Dickey on bass and Victor Campbell on drums.Michelle V. Agins/The New York TimesDiawara did one song in English: “Sinnerman,” the old spiritual and Nina Simone staple. By the time the quintet reached a canter, many in the crowd had stood up to dance, and those still in their seats seemed to have loosened up completely. It rearranged the energy in the room, made it unrulier. Not long after, in an encore, she pulled up about 10 audience members to dance with her, and the disarray spread to the stage.There was nothing blatantly futuristic about Diawara’s performance, and she was one of a few artists on the bill who have not made a point of nominally affiliating themselves with Afrofuturism. But it felt unbounded, in a way that made you think about how tightly energy like this is often asked to be kept in when it’s not onstage.By contrast, the flutist Nicole Mitchell often does compose for her Black Earth Ensemble with the science-fiction writings of Octavia Butler in mind. Mitchell and her band gave one of the most consistently breathtaking performances of the festival. Mixing Mitchell’s streaked, blustery flute and echoing effects with the inchoate, chewed-up speech sounds of Mankwe Ndosi; the earthy, shifting beats of the drummer Avreeayl Ra; and the contributions of a small crowd of acoustic instrumentalists, this was music with drive and narrative of its own, but it seemed to make every move in anticipation of something far grander to come. That grand thing never quite arrived, which also felt right.The Detroit techno luminary Carl Craig led a group that included four fellow synthesizer artists and a concert pianist, all playing together, and just about everything they did was grandiose. He leaned into fan favorites from the 1990s, and delivered a key insight during his stage banter: Most of the beats he made as a young person, he said, were crafted with the idea that they might one day become the soundtrack to a “Blade Runner” movie.The Carl Craig Synthesizer Ensemble performed grandiose versions of fan favorites from his early days.Michelle V. Agins/The New York TimesOpening the festival on Feb. 12, Flying Lotus, who may be Craig’s best-known heir, played a sold-out show at the nearly 3,000-seat Stern Auditorium, flanked by the harpist Brandee Younger and the violinist Miguel Atwood-Ferguson. Draped in a white robe, and huddled over what looked like an ice sculpture crowned with a laptop, he ran through new and old material, heaving from agitated beats to wide-open airscapes that the three musicians gradually curved and bent. Abstract projections crawled across the ceiling; the elegant molding overhead became electric goo.The term “Afrofuturism” was coined by the (white) cultural critic Mark Dery in 1993, the year Ra died, in a series of interviews he’d conducted with Black writers: Samuel R. Delany, a novelist; Tricia Rose, a hip-hop scholar; and Greg Tate, a music and cultural critic. Those interviews, for a special edition of the journal South Atlantic Quarterly, are revealing in a number of ways. In them, Dery framed the proposition of Afrofuturism as a conundrum. “Can a community whose past has been deliberately rubbed out, and whose energies have subsequently been consumed by the search for legible traces of its history, imagine possible futures?” he wondered.But Tate — an expert across the fields of jazz, film, comics, Black history and cultural studies — countered, pointing out: “You can be backward-looking and forward-thinking at the same time.” In fact, that very action sits at the center of Black cultural practice, especially in music. “I see science fiction as continuing a vein of philosophical inquiry and technological speculation that begins with the Egyptians and their incredibly detailed meditations on life after death,” Tate said.Shelley Nicole of Burnt Sugar the Arkestra Chamber steps to center stage.Gabriela Bhaskar/The New York TimesTate’s sudden death in December at 64 sent a chill through the world of arts and letters. Writing since the early 1980s for The Village Voice and other publications, he had been the rare figure who could comfortably present the patois and perspective of everyday Black life to a mainstream (read: white) audience, without any act of translation or dilution. His presence at the festival would have been meaningful.His shadow loomed generously instead. And for the festival’s closing night on Sunday, Burnt Sugar the Arkestra Chamber, the genre-stirring big band that Tate co-founded in the late 1990s, played two sets of thrashing, syncopated music: five vocalists, seven horn players, two drummers and two bassists, all in the flow. Bringing the show to a close, the guitarist Vernon Reid delivered a last homage to Tate. Reid and the band chanted Tate’s phone number back and forth, and he asked over and over: “Whose band is this?”“Tate’s!”Reid continued: “He wanted you to make a sound. If you made a sound from your heart, you were in the Burnt Sugar Band.”Burnt Sugar the Arkestra Chamber’s set was in many ways a homage to Tate, its co-founder.Gabriela Bhaskar/The New York Times More

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    One Last Takeaway From ‘The Slap’: Leave Black Women’s Hair Alone

    Lost in the Oscars fray is the hurt inflicted when a group is denigrated for a laugh. Chris Rock, who has examined this issue in a documentary, should have known better.While the Slap Heard Round the World has been vigorously debated and dissected since Will Smith confronted Chris Rock at the Oscars, there was more to the incident than its abrupt physicality.Rock’s joke, and Jada Pinkett Smith’s resulting eyeroll, echoed even more thunderously for Black women. Her glare encapsulated the fatigue and frustration that so many of us deal with in the complex daily feat of simply wearing our hair as we like. That Chris Rock would point to a Black woman’s hair for a joke left me breathless, and I wasn’t alone.“When Black women’s hair is mocked by comedians like Rock, he ushers in the everyday forms of microaggressive hatred against Black women that normalized blatant discrimination,” Ralina Joseph, a professor at the University of Washington, Seattle, and the director of the Center for Communication, Difference and Equity, said in an email interview.Black women’s hair has been the object of scrutiny, derision and ridicule in American society since it’s been growing out of our heads. Thanks to standards of beauty that for too long excluded us, we are arguably the largest demographic in the country whose hair is continually policed. Court cases document fights against school districts and corporations trying to govern how we can wear our hair. A segment of people who don’t live with it, in all its iterations of textures and lengths, somehow wants to dictate how and when it’s pretty, professional or unkempt.Distaste for Black hair seeps into our everyday lives: Just last month, the House of Representatives passed the CROWN Act, banning discrimination against natural hair in hiring, public housing placement and public access accommodations. Let that sink in: Exclusionary actions stemming from disdain toward our hairstyles are so pervasive, they require legislation.Nowadays, visibility and a touch of glamorization in mainstream media (I’m lookin’ at you, Beyoncé), have fostered a growing fascination with our manes — a double-edged sword. Bosses scrutinize or give it a shout-out, strangers try to paw or photograph it, friends and frenemies praise or judge it — even Tinder prospects weigh in on it.Academic studies have outlined how strongly the identity of many Black women is tied to their hair. Not having the type of hair that’s affirmed and considered “womanly” in the culture at large can dent one’s sense of self. And feeling that what’s considered a key part of womanhood needs altering to be accepted, especially from childhood, makes it hard to see one’s image as positive.The Altercation Between Will Smith and Chris RockThe Incident: The Oscars were derailed when Will Smith slapped Chris Rock, who made a joke about Mr. Smith’s wife, Jada Pinkett Smith.His Speech: Moments after the onstage altercation, Mr. Smith won the Oscar for best actor. Here’s what he said in his acceptance speech.The Aftermath: Mr. Smith, who the academy said refused to leave following the incident, apologized to Mr. Rock the next day after the academy denounced his actions.A Triumph Tempered: Mr. Smith owned Serena and Venus Williams’s story in “King Richard.” Then he stole their moment at the Oscars.What Is Alopecia?: Ms. Smith’s hair loss condition played a major role in the incident.Since it’s hard to separate our image from our hair, poking fun at a Black hair style is an easy way to get a laugh while devaluing Black women. Witness Jamie Foxx lampooning us as Wanda on “In Living Color” and Martin Lawrence as Sheneneh. It’s incomprehensible that a Black comic would reach for it in such a high-profile setting as the Oscars — especially a man so closely associated with a film about Black women’s hair struggles.Not only did Rock produce and narrate the 2009 documentary “Good Hair,” which brought Black hair culture to the big screen, but he created it with his own daughters in mind. In the opening, he recounts how one of his girls asked him, “Daddy, how come I don’t have good hair?” Onscreen, he speaks to a range of women, including celebrities like Raven-Symoné, who explain that when they relaxed their hair, the goal was also about making society comfortable with them.Chris Rock in “Good Hair,” a documentary he narrated and produced.Roadside AttractionsWhile the film could have delved further into how Black women have thrived in a beauty culture (including a hair-care industry) that has rarely included them, it illuminated our struggle to audiences that may not have known one existed. It’s hard to understand how he could help bring that gem of a film to life and yet take a swipe at a Black woman’s hair. Did he so quickly forget the lessons of that film, which seemed to recognize how American society “otherizes” us and our tresses?Or, worse still, did the lessons never matter? Rock has a history of dogging not just Black women, but the entire Black community, or as Joseph calls it, “in-group punching down.”“Despite a brief ‘Good Hair’ moment. where he celebrated (and mocked) Black women, his punching down has also been broadly anti-Black woman,” she noted.Through his career, Rock has demonstrated a penchant for belittling and mischaracterizing Black women, from his ex-wife to female romantic partners in general. In a 1997 episode of “The Chris Rock Show,” he skewered Black women’s need to join the Million Woman March to his guest — Jada Pinkett Smith, a march participant.There’s another sensitive aspect to Rock’s dig at Pinkett Smith. In interviews and on her Facebook series “Red Table Talk,” she has chronicled her painful ordeal with alopecia, a condition that disproportionately affects Black women. She initially concealed her hair loss under wigs. That she decided to shave her head and reveal the reason was to be commended, not jabbed at. To be clear: Whether Rock knew of her condition or not, the joke wasn’t hurtful only because Pinkett Smith deals with alopecia (an affliction to which “Good Hair” even devotes special attention). The insult added an extra layer of hurt, especially because Black women can be harsh on ourselves about hair, amid social pressures and Eurocentric beauty standards that we’ve internalized, often to an extreme degree.Generations of Black American women recall weekend afternoons spent watching an iron comb glow like molten lava on the stove burner. We waited for our mothers to wield the hot comb like a weapon, ready to press our thicket of coils into submission to make us more culturally palatable. Even at a young age, I wondered who I was supposed to be impressing.When I was deemed old enough, I “leveled up” to chemical straighteners that would frequently blister my scalp — all for a flouncy bob I detested. “Beauty is pain,” my hairdresser would chirp as she kneaded the chemical cream into my roots and I winced. In my mid-20s, I decided beauty wasn’t worth that pain, so I chopped off most of my hair and have since maintained a very short, natural style.“When Black women’s hair features as the butt of jokes, the very real and myriad forms of multiple marginalization against Black women is erased and even justified,” Joseph noted. “It hurts.”Even though the jokes at the expense of us and our hair predate Rock, we don’t need him to lead the way in turning up the savagery of the practice, let alone on Hollywood’s biggest evening.Like the director Jane Campion’s misstep a couple weeks ago at another awards show (which, sadly, also involved the Williams sisters, one of the focuses of the Will Smith film “King Richard”), this takedown of a Black woman stings even more for having been unleashed by someone who should know better — in Rock’s case, as a Black father of daughters; in Campion’s, as a woman who’s also probably dealt with sexist professional slights. But the result each time was the same: Black women were expected to smile and take the stab.In one sense, the entire Oscars to-do, and its flurry of embarrassment and apologies, could have been avoided by choosing not to drag a Black woman down by her hair. Yet for too many and for too long, it has felt irresistible not to mess with it, mess with us.So to anyone who ever feels the urge to mock, I’ll reframe Will Smith’s warning at the show: Keep the mention of Black women’s hair out of your mouth. More

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    The Psychic Contortions of the Black Billionaire

    Listen to This ArticleAudio Recording by AudmTo hear more audio stories from publications like The New York Times, download Audm for iPhone or Android.The story is so good it hurts to hear. In an era of stupefying inequality, one of the most famous members of the upper class is a former drug dealer from a notorious public-housing project. He switched the product and rode CD sales to a new ZIP code. He went from nobody to somebody to a fixture in public consciousness who hangs out with a former president. If you’ve been rapping along with Jay-Z since “Reasonable Doubt,” or maybe even his feature on the early Jaz-O single “Hawaiian Sophie,” you’d be forgiven for seeing that star scream across the sky and thinking his song was right: There’s nothing you can’t do.But when the force of his flow isn’t in your ears, what he did seems impossible once again. He is not just rich; he is, according to Forbes, a billionaire. Rappers aren’t supposed to make that much money. For starters, part of the job is knowing how to spend it, and Jay-Z has done plenty of that. But also, rappers, like athletes, tend to have short careers — the genre reinvents itself too quickly for elder statesmen to hang on. And it is a cutthroat business. Get rich or die trying is the injunction for this heady mix of the mostly male, mostly Black, cocksure young musicians rehearsing punch lines in the nation’s ghettos, where making it very well might be a matter of survival. It is a dreamer’s music, by necessity. But more than four decades into the genre’s reign, there are levels now. Some artists get paid. Others acquire capital.This is an uncomfortable situation. According to a recent survey conducted by the Federal Reserve, the median family wealth for Black households is $24,100. (The median white household has nearly eight times that.) Somewhere in that data set are eight Black American billionaires, at least according to the Forbes list. Whether your politics lead you to believe that these eight are inspirations or a problem, the last several centuries of history might lead you to ask how it is even possible they exist. Four of them — Oprah Winfrey, Jay-Z, Tyler Perry and Kanye West — made their names as entertainers. (There’s also Rihanna, who is a resident of the U.S. but not a citizen.) Rapper, as an occupation, appears more frequently on this short list than an Ivy League education does.Photo illustration by Ryan HaskinsIt is a strange fact of this country’s economic system that the most common way for Black people to become obscenely wealthy is to first become obscenely famous. Among other things, this means that much of their net worth is tied to the value of their public personas in ways that do not hold true for other billionaires. Whatever you think of Stephen A. Schwarzman, Miriam Adelson or even Bill Gates, their wealth is untethered to their Q Scores. Of course there are outliers. Elon Musk does relish playing to the crowd as the enfant terrible of auto manufacturing, generating an insulating admiration from his fans, but Kanye and Jay-Z are truly in a bind.For as long as it has existed, rap was, or was supposed to be, the crafted but splenetic outpouring of the dispossessed. At the same time, it has been about a life that most of its listeners cannot lead, but it held on, however tenuously, to its lower-class roots. Jay-Z always rapped as if he had the planet in his palm, even when it was really just a few blocks in Brooklyn. Over the years, he really did gain the whole world. And now a globally popular form of working-class youth music has, as its most powerful representatives, a pair of billionaires in their 40s and 50s. It has not been an easy balance to strike.Entertainers occupy a curious position where the lines between worker and owner sometimes blur. Rappers are signed to labels and then often open their own. Some of these labels collapse, often in a wave of recriminations about shady business practices. The contracts can control artists’ entire output, leaving them almost entirely dependent on the label to actually make something of their labor. Maximize revenue, cut labor costs. That, more than all the drug dealing said to take place, is the business world that produces many of these rappers. And they have, as often as not, leaned into this ethos. When they promise you that they’re reciting what they know, it is not really a reference to some social truth ripped from the depths of poor, Black neighborhoods. What they know is capital: What it is to have none, what it is to get a taste, what it takes to try to make peace with winding up on the other side of that divide.From the beginning, Jay-Z was a businessman. His debut album was released on the auspiciously named Roc-A-Fella Records, which he founded with two friends, Kareem Burke and Damon Dash. It made sense to have a piece of the action, because he helped popularize Mafioso rap, which took the bleak air of street-corner hustling and gave it the baroque mystique of gangster films. If there had not been a Black James Cagney or Francis Ford Coppola, there was at least a Shawn Carter. But the business world is brutal, inside and outside the law.At its peak in the ’00s, Roc-A-Fella featured a stacked cast: Just Blaze on production; the Philadelphia icons Beanie Sigel, Peedi Crakk and Freeway; the sprawling Dipset crew in Harlem; a young producer from Chicago named Kanye West. When Cam’ron appeared on the show “Rap City” in an oversize pink T-shirt, counting off a large pile of bills while freestyling that he’d “seen all islands, Cayman to Rikers,” it seemed unfathomable that the Roc era would ever end. But in a few years, Def Jam bought out the label’s founding partners and appointed Jay as the umbrella corporation’s president. Fights over shelved albums, loyalty, blocked promotions and due credit broke up what had looked like a street family.This led to a peculiar situation in which boardroom drama spilled out in the form of diss tracks by Def Jam artists aimed at their employer’s lead executive. Roc-A-Fella eventually folded. But still, to this day, Jay-Z owes much of his image as a business magnate to the dynastic sheen his labelmates gave “the Roc,” not to mention the marketers, graphic designers and interns that made them icons of New York street swagger.Jay diversified his portfolio in the years after that. He has a stake in Oatly, two separate highly valued liquor companies — Armand de Brignac Champagne and D’Ussé Cognac — several homes, the streaming platform Tidal, a club near Madison Square and an expansive art collection. If on his debut he spoke a little beyond his means when he said he was “well connected,” he has made it true. It is hard to think of a door he cannot open. Even as he has outgrown what made him Jay-Z, that project remains central to his business. He is the best rapper alive, the entrepreneur who made it out of the projects, the kingpin. The albums remind you why the Cognac is worth so much money.‘What’s better than one billionaire? Two. Especially if they from the same hue as you.’This situation is not unique. In the entertainment world, people must become corporations if they want to become truly wealthy. High-profile singers, athletes, actors and so on often make their real money from endorsement deals rather than their day jobs. What separates the billionaires from their peers is that they turned endorsements into equity. Michael Jordan gets a percentage of Nike’s Jordan brand revenue. Kanye, who owns the Yeezy brand outright, has major deals with Adidas and Gap. Winfrey and Perry have sprawling media concerns. Rihanna’s Fenty Beauty is a subsidiary of the LVMH luxury conglomerate.Many of these businesses could keep running without their famed figureheads, but the sheen would dissipate somewhat. Dell does not sell its computers by trading on the fact that it and its founder share a name. But without Kanye’s imprimatur, it’s hard to imagine Yeezy’s moon-boot look becoming a default sneaker silhouette. Fenty, by contrast, seems to have capitalized on a real gap in the market by broadening the available shades for foundation and concealer. Still, the entertainer-billionaire is as much the product as the shoe or concealer up for sale. From the outside looking in, this seems like a shaky foundation for a fortune so vast. Stars lose their luster all the time. It’s part of their appeal.On “The Story of O.J.,” from his latest album, “4:44,” Jay-Z raps about the psychic drama of successful Black Americans. In the animated video, his character tells his therapist that he failed to invest in Dumbo real estate early and missed out on a 1,250 percent return. Later he explains that art he bought for $1 million appreciated in value and is now worth 8. The song weaves back and forth between an examination of racial stereotypes and a guidebook to gaining freedom through asset ownership.You could hear Jay-Z, over time, growing more comfortable with his newfound status. On “The Black Album,” he rapped, “I can’t help the poor if I’m one of them, so I got rich and gave back, to me that’s the win-win.” It’s a defensive sentiment. The poor do help one another; there is often no other choice. That song is called “Moment of Clarity” — but nothing seems very clear at all. All the old signifiers, the ones linking public prominence and political progress, are slipping. They have to be reasserted from the top down. “What’s better than one billionaire? Two. Especially if they from the same hue as you,” Jay-Z rhymed on “4:44.” The ghetto’s music is starting to sound like prosperity gospel. Rap is relatable because the fan embodies the rapper. The “you” is rarely the listener, rather an invitation to adopt a new “I.” That “I” might get high, duck, dive, sling, get shot at and shoot back. But who is this “I” who accumulates such an immense sum of money, he starts to see things from the other side while insisting we’re still the same? The hue tells me nothing about what you’ve become.For once, through drive and circumstance, a few Black artists actually stand to be the main beneficiaries of the popularity of Black culture. On paper that might be progress. But two things remain clear: Black art sells, and wealth collects. Money pools in rooms that remain hard to get into. Years ago, Forbes magazine organized a meeting between Jay-Z and Warren Buffett, treating the rapper like the heir apparent. They both spoke about the role of chance. Buffett talked at length about being white, male and born in the U.S. at the right time. It was the discourse of what we would now call “privilege,” which feels like an understatement when talking about one of the wealthiest men alive. When Jay-Z spoke, he told a story about a nearly inseparable friend of his who was arrested during a sting operation. Jay-Z happened to be out of the country for an early recording date. His friend was incarcerated for over a decade. That’s luck, the vicious kind that fortunes are made of.Blair McClendon is a writer, an editor and a filmmaker in New York. His writing has appeared in n+1, The New Republic and The New Yorker. More