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Black History Month

February 27, 2017 by Sarah Sawler

Last month, when we began looking at the “Origin Story” of George Elliott Clarke, Canada’s Parliamentary Poet Laureate, he told us about his journey from aspiring teenage songwriter to published author. This month, we’ll learn about how he found his voice—because despite his status as a published author, Clarke says he didn’t really understand who he was as a poet until he finished a six-week course at the Banff School of Fine Arts.

“My exposure to that writing program convinced me that I really did have material that was totally my own,” he says. “I didn’t have to be riffing off African American writers or their experiences. I had plenty of beauty, pain, anger and love in my own community, my own childhood, my own familial experiences.”

With that new realization, he started working on Whylah Falls, a narrative poem that would eventually be published by Gaspereau Press. While working on it in 1986 he was invited to read at a fundraising event for the Black Cultural Centre of Nova Scotia. Most of the other performers were musicians, singers, dancers or actors; Clarke was the only poet on the program.

“I began to read and recite these verses [from Saltwater Spiritual and Deeper Blues] in the way that I thought you were supposed to recite,” he says. “I thought you were supposed to read poetry in this monotone, which is the way Margaret Atwood tends to read. I’m not putting her down; it tends to work for her. But there I was, trying to read Margaret Atwood-style in front of a Black Nova Scotian, Africadian audience. Well, the folks, which was typical for most Black audiences, reacted viscerally and vocally and spontaneously to what they saw as a very flawed performance and almost booed me offstage. It was a very lacerating moment.”

Fortunately, Clarke has a knack for improvisation. Instead of continuing on with Saltwater Spiritual and Deeper Blues, he grabbed a poem that would eventually be part of Whylah Falls, called “Love Letter to an African Woman.” He read that instead and as he did the audience quieted. Then it roused itself again. The tone was very different this time.

“Voices started to shout, ‘Preach it!’ ‘Testify!’ ‘You’re home now!’ so then the audience was giving me encouragement to read in this way, which was much more performance, much more lyrical than the other way, which was very clerical, very scholastic, and—in a word—boring,” says Clarke. “That was the moment that said to me ‘This is how you’re going to be reading your poetry from now on. You’re a poet, put some oomph in it for crying out loud.’”

That was a little over 30 years ago now. Now, in addition to his current role as Parliamentary Poet Laureate (and many, many other achievements), he’s an honourary fellow of the Haliburton Literary Society, an officer of the Order of Canada, and the winner of the 2001 Governor General’s award for poetry.

Clarke is grateful to a number of people who have had an impact on his writing life. “I’d like to send a shout-out to my parents, both of them now deceased, unfortunately,” he says. “Geraldine Clarke, my mom, was an expert in early childhood education, so whatever claims I have to any intellectual or scholarly gift belonged in large measure to her from the cradle on up. She was a fountain of inspiration to me and very encouraging. My father, William Clarke, was a working class man, a railway worker and a waiter in taverns in the North End in Halifax. A taxi driver by the end of his life. And while he was a working class person in his employment, he was also an autodidact, an intellectual and he was an artist. He was a role model for me.”

Clarke also credits “a circle of neighbourhood intellectuals in North End Halifax” who he says were critical in his development as an intellectual, including: lawyer and civil rights activist Burnley Allan “Rocky” Jones; Jones’ then-wife Joan Jones, who co-founded a help group for people living in poverty; social worker Jackie Barkley; and Terry Symonds, who was the manager of the North Branch Public Library in Halifax. Clarke also mentions actor and writer Walter Borden, who helped Clarke “understand [himself] as a poet, and as a Black poet to be even more precise,” and Dalhousie university professor John Fraser.

Finally, he speaks of his cousin, Sylvia Hamilton, who is a filmmaker, writer and artist, and of her husband, Bev Greenlaw. “[They] used to let me stay overnight at their place and gave me lots of lessons in history and art and film, and discussions up the yin yang about current affairs.”

After all these years of writing and learning, Clarke shows no signs of slowing down. Last year he was invited to Italy for a four-city tour, which gave him the chance to lecture as a professor, do poetry readings, and perform.

“I opened up the Vicenza Jazz Festival,” says Clarke. “Me, a poet! I was on stage with an accompanying saxophonist, in front of an audience of 500 people in a renaissance theatre where people paid serious money to get in and hear us. We had not rehearsed. We got up on stage, we did our 20 minutes. People shouted ‘Encore, encore!’ People called me Maestro, which was very cool, and when we left the stage, the manager of the Jazz Festival came out and pushed us back on stage for another ten minutes. There were standing ovations.”

There is much more to come. This spring, Guernica Editions will publish the next installment of his epic poem, Canticles, and Gaspereau Press expects to publish his retelling of The Merchant of Venice, called The Merchant of Venice, Retried.

Filed Under: Columns, columns-origin-stories, Web exclusives Tagged With: Africadian, Black History Month, Gaspereau Press, George Elliott Clarke, Guernica Editions, Nova Scotia, Poetry, Pottersfield Press

March 1, 2016 by Sam Littlefair Wallace

debra komar

Author says racism, undue media influence and biased law enforcement not bound by region or time

In her 2014 book The Lynching of Peter Wheeler, the second in a series of four historical true crime books, author and former forensic scientist Debra Komar investigates two cases of murder, revealing one killer. On January 27, 1896, 14-year-old Annie Kempton was murdered in her home in Bear River, Nova Scotia. Nine months later, following a sloppy and highly-publicized investigation, a Black man named Peter Wheeler was wrongfully hung for the crime. While Kempton’s killer may never be known (except, perhaps, to tight-lipped Komar), the author makes a compelling case that Wheeler was the victim of a biased legal system and frenzied public.

Can you tell me about your work on the Billy the Kid case?

I don’t think I would have written this book series were it not for my experience with Billy the Kid. In 2004, the governor of New Mexico announced he was reopening the investigation into the death of the notorious outlaw. New Mexico was one of three states that laid claim to the final resting place of Billy. As the forensic anthropologist for the state, I was assigned the job of proving we had the real Billy buried in Fort Sumner.

I had a seemingly unlimited budget and the power of a full homicide investigation. I spent three months investigating Billy, only to discover that the grave in Fort Sumner is empty. It was an embarrassment for the governor. But, for me, it taught me the power of modern forensic science to answer questions from our distant past.

How does your experience as a forensic scientist relate to your writing?

When you do case work, you answer the questions the court poses: Who? Why? How? When? When I retired from active service, I had a lot of larger, philosophical questions regarding the nature of justice. That was what made this series so appealing.

The series is similar to my professional work in that I applied the same standards and practices. It was essentially the same process — investigation, testing, analysis, conclusions — but with a very different outcome.

You started with the question “Is it possible to identify a wrongful conviction buried deep in our nation’s past and, in doing so, identify how and why the mistake occurred?” Why?

I witnessed well-known Canadian judicial errors — Guy Paul Morin, Steven Truscott, David Milgard — and saw how long it took to correct the mistakes. As a forensic scientist, I did hundreds of cases. The possibility that I got the wrong person in at least one of them keeps me up at night.

The Lynching of Peter Wheeler Debra KomarHow did you come across the Peter Wheeler case?

I heard of the Annie Kempton murder shortly after I moved to Annapolis. When I began looking for a case to reinvestigate, it was one of many on the initial list. I was looking for a case in which history recorded a guilty verdict that no one ever really questioned. When I read the court transcript and began to re-examine the evidence, I realized what I was looking for was in my own backyard.

You lived 20 minutes away from Bear River. What was the legacy of the Peter Wheeler case in the community?

I was surprised by the passion with which the case is remembered in Bear River, a lovely community that has not seen much murder or violence. The victim, Annie Kempton, was beloved. Many living in the town today have family links to the story. There is an exhibit about the crime at the local museum in Bear River. Because of that lingering legacy — and because racism played a significant role in the case — I had to be especially sensitive in researching the story.

You paint a very negative picture of the lead investigator on the case, Nick Powers.

Detective Powers was the biggest surprise for me in researching the case. I had suspected investigator bias or ineptitude might have played some role, but I was not prepared for Powers’ handling of the case. It is still hard to know how much malpractice was intentional on Powers’ part, and how much was an artifact of the times.

What lessons did you learn about journalism from studying the original case?

Media coverage is entertainment, even when it professes to be news.

What would you want forensic scientists, prosecutors, juries and journalists today to take from Peter Wheeler’s story?

Many people believe that erroneous convictions are based on a mistake. The factors that lead to wrongful convictions — racism, the influence of the media, a cop with his own agenda — are not bound by region or time. The reasons that led to Wheeler’s false conviction are still very much part of the system today.

You’ve said you have your own theory about who the killer is, but you’ve never named anyone — in the book or otherwise. Why?

That’s the fine line we must navigate as forensic scientists: not imposing ourselves onto the investigation. My intention in writing the Wheeler book was to see whether it was possible to identify a false conviction in the historical record, and I am confident I did that. My goal was not to try someone in absentia.

I believe in the right to defend yourself and to confront your accusers. If I were to name the “real killer,” I would be convicting someone without due process or the right to recourse. That’s not how I believe the system should work. The reader is welcome to draw their own conclusions.

Filed Under: Features, History, Q&A Tagged With: African Heritage Month, Black History Month, Debra Kumar, forensic science, Goose Lane Editions, history, Nova Scotia, The Lynching of Peter Wheeler, True crime

February 25, 2016 by Kate Watson

Wanda TaylorAuthor and filmmaker interviews former residents, hopes to help with healing

“This book was tough to write,” says Wanda Taylor, the author of The Nova Scotia Home for Colored Children: The Hurt, the Hope, the Healing. “And I know it’s tough to read.

“Even though it’s hard, I really believe people need to hear about the troubling history. We need to ask ourselves how it was allowed to happen.”

The “troubling history” is a story of physical, mental and sexual abuse that took place at the Home for Coloured Children, an institution that was meant to be a haven for African-Nova Scotian children in need of care.

Last July, class-action lawsuits launched by the former residents against the home and the provincial government ended in settlements totalling $34 million. In October, Premier McNeil issued a formal apology for the trauma and neglect suffered by the residents. The province is now embarking on a restorative inquiry which will be guided by 12 people, including legal advisors, community members, representatives from the government and former residents.

For Taylor, who has a background in child protection and social work, there were both personal and professional reasons for wanting to write the book.

When Taylor was a toddler, her mother, a single parent of seven children, was hospitalized for several months after being hit by a car. Taylor and her three-year-old sister were sent to foster care, but three of her siblings were placed in the home.

Several months later, Taylor’s mother left the hospital to reunite the family. Taylor says that period was never really talked about within her family, and it was only after the allegations of abuse surfaced in the 90s that an older sister began to speak about her time at the home.

“What happened there affected my family, and in fact it affected the whole community,” she explains. “I wanted to dig in to find out more.”

She also wanted to look at it through the lens of child protection gone wrong. How was the abuse and neglect at the home allowed to happen?

Taylor spent three years researching the book. She gathered personal experiences from former residents The Nova Scotia Home for Colored Childrenof the home by conducting face-to-face and phone interviews. She gleaned information through government and court documents.

The book, which came out in January, has stirred controversy with some former residents of the home. Some feel the timing of the book’s release, in advance of the public inquiry, has the potential to sensationalize the stories at a time when they are trying to build bridges. Others are upset at Taylor’s use of information from public record.

“There are stories in the book that maybe people didn’t want shared, or that they wanted to share in their own time and way,” says Tony Smith, a former resident of the home and a founding member of Victims Of Institutionalized Child Exploitation Society (VOICES).

“I know you can’t control whether or not someone decides to write a book, but there are people that are unhappy that their stories have been made public in this way.”

Taylor says that while she is aware of the controversy, she has had a lot of positive feedback from former residents and readers. And she believes that getting the story of what happened at the home out to the public in a variety of ways will be ultimately beneficial.

“The inquiry is one important way for the story to be shared, but it’s not the only way.

“I really think that in telling these stories, we can change the way we treat vulnerable populations going forward.”

Taylor has discovered that the book resonates with people who have suffered childhood abuse, many of whom have come forward at book signings to share their stories.

“While this is a story set in a particular time and place, abuse has unfortunately happened to many people in many different situations.

“In the case of the Home for Colored Children, what happened there hurt my family and it hurt my whole community.

“My hope is that this book can in some way help with the healing process.”

 

 

 

 

 

Filed Under: Features, History Tagged With: Black History Month, Halifax, Nimbus Publishing, non-fiction, Nova Scotia, Nova Scotia Home for Colored Children, Wanda Lauren Taylor

February 23, 2016 by Jon Tattrie

Bob Marley

New book explores Nova Scotia’s connection to Marcus Garvey and Bob Marley’s anthem of hope and liberation

Writing The Hermit of Africville changed my life. Learning about Eddie Carvery’s now 45-year protest against the racism that destroyed his community opened my eyes and left a lot of questions.

What exactly is racism?

What exactly are the human races?

Those questions were the seeds Carvery planted in my mind. Now, they’re blossoming in a new book: Redemption Songs: How Bob Marley’s Nova Scotia Song Lights the Way Past Racism (Pottersfield Press, fall 2016).

It starts in the early 1600s with Samuel de Champlain hiring Mathieu da Costa as his vital fixer on his exploratory trip to New France, today’s Nova Scotia. While da Costa is now celebrated as the first Black person in Canada, the striking thing is that no one at the time remarked on that. He arrived here as Othello opened in London – and Shakespeare’s famous play about the Dark Moor likewise barely mentions that he’s Black. He’s culturally adrift in Europe, but not racially inferior.

Race had not yet been invented.

Leap ahead two centuries and watch as Boston King breaks free from slavery in the American Revolution and fights his way to liberty in Nova Scotia. By the time he arrives in Birchtown in the late 1700s, the world has changed and Black people are seen by Europeans as racially inferior. Black people are bought and sold in Halifax’s Parade Square. Newspapers run ads seeking escaped slaves.

As King joins an exodus of Nova Scotians leaving these shores for another new life in Sierra Leone, “Galloping” Richard Preston is born a slave behind American lines. He, too, shatters his chains and runs for freedom in Nova Scotia. Here, he spends his life galloping on horseback up, down and across this province, uniting African Nova Scotians for the first time with his Christian vision of equality.

Preston dies in 1861 but his work lives on. New waves of Black Nova Scotians bring new ideas about what having African roots means when people from the West Indies move to Cape Breton in the early 1900s to work in the coal mines. After centuries of enforced shame, these Black Nova Scotians introduce an idea that Black is beautiful, that Africa is a homeland to be proud of.

These ideas come from a Jamaican named Marcus Garvey, who declares himself the provisional president of Africa and takes his message of deep pride around the world. In Cape Breton, his expatriate countrymen and women join his Universal Negro Improvement Association, building a series of UNIA halls.

In 1937, Garvey visits these Nova Scotians in Sydney and in October delivers an extraordinary speech in which he tells Marcus Garveythem, “We are going to emancipate ourselves from mental slavery because whilst others might free the body, none but ourselves can free the mind.”

He dies alone a few years later, war-stranded in London.

Forty years later another dying Jamaican studies Marcus Garvey’s work, seeking inspiration for one last song. Bob Marley is the world’s first Third World Superstar and in 1979 is at the peak of his earthly powers. He’s finished his Uprising album, but the studio says it needs one more song. It’ll be one of the last songs he ever writes.

Marley flips through a copy of Black Man magazine and sees the text from Garvey’s Sydney speech. He pauses on that powerful central message: “We are going to emancipate ourselves from mental slavery because whilst others might free the body, none but ourselves can free the mind.”

Marley has already discovered a deeper truth, one Garvey never knew: Africa is the homeland of all humanity. We can all find deep pride in our common origins.

Marley strums his acoustic guitar and creates a wistful, heartbreakingly hopeful sound. He hums, then sings before reaching the song’s central message: “Emancipate yourself from mental slavery/None but ourselves can free our minds.”

He finishes the song, finishes the album and goes out again into the world. He closes the main set of his last tour with his heartbreakingly hopeful Nova Scotia song: “Redemption Song.”

Nova Scotia inspired Marcus Garvey to deliver his message of liberation. Marley lifted those words into song and created one of humanity’s finest hymns. This fall, we’ll learn the full story for the first time in Redemption Songs: How Bob Marley’s Nova Scotia Song Lights the Way Past Racism.

Stay tuned.

Filed Under: History Tagged With: African Heritage, Black History Month, Bob Marley, emancipation, Jamaica, Marcus Garvey, Mathieu da Costa, music, Nova Scotia, Pottersfield Press, Pottersfield Press. Cape Breton, Richard Preston, Samuel de Champlain, Shakespeare

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