Mixed Race Studies

The African American Experience in Antebellum Cabell County, Virginia/West Virginia, 1810-1865

Ohio Valley History
Filson Historical Society
Volume 11, Number 3, Fall 2011
pages 3-23

Cicero M. Fain III, Assistant Professor of History
College of Southern Maryland

Located on the Ohio River in western Virginia, adjacent to southeastern Ohio and eastern Kentucky, antebellum Cabell County lay at the fulcrum of east and west, north and south, freedom and slavery. Possessed of a bountiful countryside—replete with wildlife, timber, pristine streams and creeks, and rich river-bottom soil along the navigable Ohio and Guyandotte rivers—it held great potential for settlers who sought to put down roots. Drawn by its promising location and cheap, arable land, migrants settled in the county in increasing numbers in the early 1800s, and many settlers took their slaves with them. Yet like most counties on Virginia’s western border, antebellum Cabell County was, in historian Ira Berlin’s words, a “society with slaves” rather than a “slave society.” In contrast to the rice and cotton-growing regions of the Deep South where the institution of slavery shaped the political economy and “the master-slave relationship provided the model for all social relations,” slavery never became central to the economy or social structure of Cabell County. Unlike Kanawha County, Virginia, to the northeast (and from which it was formed in 1809), Cabell County lacked industrial slavery. Unlike Jefferson County in the lower Shenandoah Valley, it lacked the numbers to support plantation slavery. Distant from plantation society and the rigid social and cultural norms imposed by the planter elite of eastern Virginia, Cabell County reveals the significance of slavery even within a “society with slaves” like central Appalachia, the impact of western expansion on slavery, and the hardening of racial attitudes in the Ohio Valley. Equally important, the county’s antebellum history helps illuminate the ways in which African Americans living in this border region exercised agency in order to better their condition.

By 1810, almost three thousand people resided in Cabell County, including 221 slaves and twenty-five Indians, or as one local historian notes, “about 1½ persons to the square mile.” In the county’s early years, it had only two villages of note. Guyandotte, formed in 1810 at the confluence of the Guyandotte and Ohio rivers, featured a number of businesses and a small but growing port. By the early 1830s, the town hosted many river travelers and benefitted from the construction of a road that connected it to the James River and Kanawha Turnpike at Barboursville, the county seat. Formed in 1813 and situated south of Guyandotte along the Guyandotte River, Barboursville was surrounded by large expanses of fertile land and plentiful timber. Farming and manufacturing formed the economic foundation of the village in its formative years. Increasing settlement in and near Guyandotte and Barboursville in the eastern part of the county close to the turnpike sparked economic growth throughout the early 1800s…

…Following a longstanding trend, black female slaves outnumbered black male slaves in Cabell County, an imbalance that still existed after emancipation and when black migrants began arriving in the early 1870s. Slaveholders favored female slaves in part because they (along with male slaves younger than twelve) were not taxed. Four other factors help explain the gender imbalance among Cabell County’s enslaved population. Female slaves cost less than enslaved men, slave children inherited the status of their mothers, and enslaved men were more able and thus more likely run away. In addition, in a society of slaves where slave ownership was more a status symbol than an economic necessity, many slaveholders employed enslaved women who worked as domestics. In 1860, Cabell County’s enslaved population was also quite young, with 30 percent (ninety three) of the county’s slaves nine or younger. Slaves under the age of twenty constituted 57 percent of the county’s total (ninety-five females and eighty males). Most striking, those under thirty represented 74 percent of the county’s enslaved population, with 121 females and 105 males (226 total) in this category. Cabell County’s black population was also growing lighter in skin color. In 1860, black slaves outnumbered mulattoes 215 to ninety (70.5 percent to 29.5 percent), but the county’s mulatto population was growing faster. Of the 136 males, ninety five (70 percent) were black and forty one (30 percent) mulatto. Of the 169 females, 120 (71 percent) were black and forty nine (29 percent) mulatto. Reflecting broader trends, the county’s mulatto population was concentrated among the young as increasing numbers of mulatto parents produced greater numbers of mulatto children…

…While the county’s enslaved mulatto population comprised 29.5 percent of the slave population, the county’s free mulatto population comprised 42 percent (ten of twenty four) of the total free black population. Most lived in the county’s more populated districts. Five resided in Guyandotte Post Office, two each lived in Barboursville and Guyandotte townships, and one lived in Cabell Court House. All six free blacks residing in white households were mulatto. The 1860 census also reveals that more free black females lived in Cabell County than free black males, but the gender imbalance exceeded that within the slave population. While female slaves comprised 55.4 percent of the general slave population in 1860, free black females, assisted by the eight women in the Haley family, comprised 62.5 percent (fifteen of twenty four) of the county’s free black population. These fifteen resided in seven households, just over two per household, though removing the Haley women from the calculation results in an average of slightly more than one black female per household. The county’s free black population was also disproportionally older, with 59 percent aged thirty and above…

Read the entire article here.

Bewildered in Boston

HiLobrow
2011-11-12

Joshua Glenn, Co-Founder & Editor-in-Chief

Fanny Howe isn’t part of the local literary canon. But her seven novels about interracial love and utopian dreaming offer a rich social history of Boston in the 1960s and ’70s.

[This essay first appeared in The Boston Globe’s IDEAS section, on March 7, 2004.]

Fanny Howe isn’t wild about her hometown. “Boston is a parochial and paranoid city,” the 63-year-old poet and novelist charges in the introduction to The Wedding Dress (University of California), a new collection of her literary essays. “It doesn’t admit its own defects, and it belittles its own children as a result.”

Between 1968 and 1987 the Cambridge-born Howe lectured at Tufts, MIT, and other local institutions while publishing 19 books of poetry and fiction, including a series of seven semi-autobiographical novels obsessively chronicling not just particular Boston neighborhoods but the social, economic, and political tensions that plagued the city in the racially charged ’60s and ’70s. Yet it wasn’t until the University of California at San Diego offered her tenure in ’87 that Howe began to be recognized as one of the country’s least compromising yet most readable experimentalist writers. Since then, she has won the National Poetry Foundation Award, the Pushcart Prize for fiction, and the Lenore Marshall Poetry Prize from the Academy of American Poets, among other prestigious awards.

Still, she’s never been celebrated as part of Boston’s literary pantheon. “This city is tougher on its own—that’s a sign of its provincialism,” says Howe’s old friend Bill Corbett, an influential local poet and writer-in-residence at MIT. “Fanny had to leave town in order to find her audience.”

But Howe says Boston’s reluctance to recognize her work was the least of her worries. In The Wedding Dress, she recounts her experiences as a well-born Brahmin turned community activist, a white woman married to a person of color, and a mother of three mixed-race children during the city’s violent busing crisis—and recalls feeling that she’d never be the same again. “[The late anti-busing activist] Louise Day Hicks and the vociferous Boston Irish were like the dogs and hoses in the South…,” she writes. “Some worldview was inexorably shifting in me.”

Her daughter Danzy Senna, whose bestselling 1998 novel Caucasia drew upon her own memories of growing up in Boston in the early ’70s, says Howe “had an epiphany: As the mother of nonwhite children, she was no longer comfortable in the blind spot of the white world. She became a race traitor and a keen analyst of whiteness, in all its complacency and complicity.” As Howe herself writes in The Wedding Dress, she often feels “that my skin is white but my soul is not, and that I am in camouflage.”…

..It was an era of assassinations and race riots, and Boston’s black neighborhoods, where the newlyweds spent their time, sometimes became war zones. (“My white face felt like something I had foolishly chosen to wear to the wrong place,” recalls Henny, protagonist of Indivisible, the last of Howe’s memoiristic novels, of her travels “from Connolly’s to Bob the Chef to Joyce Chen’s and the Heath Street projects.”) Still, Howe and Senna bought a crumbling Victorian on Robeson Street in Jamaica Plain, and quixotically tried to establish their own racially neutral utopia. Senna went to work for Beacon Press, while Howe lectured at Tufts, got involved in neighborhood politics, and filled the house with “Carl’s family and Jamaican, Irish, and African friends of friends,” as she puts it.

The couple had three children—daughters Ann Lucien and Danzy, and son Maceo—in four years. Danzy looked white, but Howe encouraged all three children to think of themselves as black, and enrolled them in Roxbury public schools and the late Elma Lewis’s arts programs. (The white mother in Senna’s Caucasia tells her mixed-race daughter, “It doesn’t matter what your color is or where you’re born into, you know? It matters who you choose to call your own.”)

But as Howe admits, “Boston was a poor choice of a place to live” for a mixed-race family. “Many times people stopped me with my children, to ask, ‘Are they yours?’ with an expression of disgust and disbelief on their faces.” In a 1985 poem titled “Robeson Street,” she’d recall: “This stage was really hell — the fracas of an el/to downtown Boston, back out again,/with white boys banging the lids of garbage cans,/calling racial zingers into our artificial lights.”…

Read the entire article here.

The Barber of Natchez

National Park Service
Natchez: National Historical Park, Mississippi
2012-07-19

Timothy Van Cleave, Park Ranger
Natchez National Historical Park

The Life of William Johnson

Known as the “barber” of Natchez, William Johnson began his life as a slave. His freedom at age eleven followed that of his mother Amy and his sister Adelia. After working as an apprentice to his brother-in-law James Miller, Johnson bought the barber shop in 1830 for three hundred dollars and taught the trade to free black boys. It was shortly after he established a barber shop in downtown Natchez that he began to keep a diary. The diary was a mainstay in Johnson’s life until his death in 1851.

As a young prominent citizen in the free black community of Natchez, Johnson’s interest in marriage and starting a family was strengthened by his thriving business. By 1835, his initial investment of three hundred dollars had grown to almost three thousand. His dress was impeccable and he was confident in his future. So confident that he caught the eye of twenty year old Ann Battles. Battles, also a free black married Johnson in 1835. Their eleventh child was born in 1851 at the time of Johnson’s death…

…In 1851 a boundary dispute with his neighbor Baylor Winn found the two men in court. Although, the judge ruled in Johnson’s favor, Winn was not satisfied. Winn, also a free black ambushed Johnson returning from his farm and shot him. Johnson lived long enough to name Winn as the guilty party. Through strange circumstances, Winn was never convicted of the killing. Winn and his defense argued that he was actually white and not a free person of color because of his Indian ancestry in Virginia. Therefore, the “mulatto” boy who accompanied Johnson on that fateful day could not testify against Winn. Mississippi law allowed for blacks to testify against whites in civil cases, but not in criminal cases. Two hung juries could not decide if he was white or black, so Johnson’s killer walked free…

Read the entire article here.

The Colour of Beauty

National Film Board of Canada
2010
00:16:50

Elizabeth St. Philip

Renee Thompson is trying to make it as a top fashion model in New York. She’s got the looks, the walk and the drive. But she’s a black model in a world where white women represent the standard of beauty. Agencies rarely hire black models. And when they do, they want them to look “like white girls dipped in chocolate.”

The Colour of Beauty is a shocking short documentary that examines racism in the fashion industry. Is a black model less attractive to designers, casting directors and consumers? What is the colour of beauty?

View the French version here.

The Myths of Transcending Race and Post-Racialism

EthicsDaily.com
2008-11-11

Wendell Griffen, Visiting Professor of Law
William H. Bowen School of Law
University of Arkansas, Little Rock

Rather than speaking about a color-blind or “post-racial” society, the pundits and other observers of the Obama election should hope that it marks a society committed to “post-racism.”

Barack Obama understands and accepts his racial identity, as any reader of his books will know. Yet, his writings also demonstrate that Obama does not consider his racial identity something to be transcended. He is a black man in a multi-racial world, and is as comfortable with his biracial identity as his blood type. Neither factor defines Obama’s character, intellect, political skills or world view. The idea that Obama “transcends” his racial identity is as absurd as stating that Obama “transcends” being left-handed.

What the talk about Obama “transcending race” and that his election signals the start of a “post-racial era” actually demonstrates is our poor understanding about the impact of cultural incapacity and racism, be it conscious or unconscious, on even supposedly informed analysis and reflection about human conduct. The truth is that racial minority group members are not prevented from success because of their race. Racial identity does not make a person more or less thoughtful, articulate, gracious, civil, and competent. However, people have historically used racial identity to reward some people with unmerited advantages, while penalizing others with unmerited disadvantages, in the ongoing competition for power, wealth and influence in the United States.

Obama’s election marks the first time in U.S. history when racial identity has not worked that way. However, we should not distort its meaning by declaring that Obama somehow “transcended race,” was a “post-racial candidate,” or that his election has birthed a “post-racial era.” As long as we think that racial identity must be “transcended,” rather than considered merely an incident of humanity, race will continue to be a social construct used for issuing unmerited rewards and penalties to people we consider culturally different…

Read the entire article here.

The Future of the Colored Race

North American Review
Boston, Massachusetts
Number 142 (May 1886)
pages 437-440

Frederick Douglass (1818-1895)

It is quite impossible, at this early date, to say with any decided emphasis what the future of the colored people will be. Speculations of that kind, thus far, have only reflected the mental bias and education of the many who have essayed to solve the problem.

We all know what the negro has been as a slave. In this relation we have his experience of two hundred and fifty years before us, and can easily know the character and qualities he has developed and exhibited during this long and severe ordeal. In his new relation to his environments, we see him only in the twilight of twenty years of semi-freedom; for he has scarcely been free long enough to outgrow the marks of the lash on his back and the fetters on his limbs. He stands before us, to-day, physically, a maimed and mutilated man. His mother was lashed to agony before the birth of her babe, and the bitter anguish of the mother is seen in the countenance of her offspring. Slavery has twisted his limbs, shattered his feet, deformed his body and distorted his features. He remains black, but no longer comely. Sleeping on the dirt floor of the slave cabin in infancy, cold on one side and warm on the other, a forced circulation of blood on the one side and chilled and retarded circulation on the other, it has come to pass that he has not the vertical bearing of a perfect man. His lack of symmetry, caused by no fault of his own, creates a resistance to his progress which cannot well be overestimated, and should be taken into account, when measuring his speed in the new race of life upon which he has now entered. As I have often said before, we should not measure the negro from the heights which the white race has attained, but from the depths from which he has come. You will not find Burke, Grattan, Curran and O’Connell among the oppressed and famished poor of the famine-stricken districts of Ireland. Such men come of comfortable antecedents and sound parents…

…My strongest conviction as to the future of the negro therefore is, that he will not be expatriated nor annihilated, nor will he forever remain a separate and distinct race from the people around him, but that he will be absorbed, assimilated, and will only appear finally, as the Phoenicians now appear on the shores of the Shannon, in the features of a blended race. I cannot give at length my reasons for this conclusion, and perhaps the reader may think that the wish is father to the thought, and may in his wrath denounce my conclusion as utterly impossible. To such I would say, tarry a little, and look at the facts. Two hundred years ago there were two distinct and separate streams of human life running through this country. They stood at opposite extremes of ethnological classification: all black on the one side, all white on the other. Now, between these two extremes, an intermediate race has arisen, which is neither white nor black, neither Caucasian nor Ethiopian, and this intermediate race is constantly increasing. I know it is said that marital alliance between these races is unnatural, abhorrent and impossible; but exclamations of this kind only shake the air. They prove nothing against a stubborn fact like that which confronts us daily and which is open to the observation of all. If this blending of the two races were impossible we should not have at least one-fourth of our colored population composed of persons of mixed blood, ranging all the way from a dark-brown color to the point where there is no visible admixture. Besides, it is obvious to common sense that there is no need of the passage of laws, or the adoption of other devices, to prevent what is in itself impossible…

Read the entire essay here.

The fascist who ‘passed’ for white

The Guardian
2007-04-04

Gary Younge, Feature Writer and Columnist

Lawrence Dennis was a leading light in the American fascist movement of the 1930s. He was a fan of Hitler and a self-avowed anti-semite. Now a new book reveals that he was actually black—although even his wife didn’t know. Gary Younge reports

Lawrence Dennis was, arguably, the brains behind American fascism. He attended the Nuremberg rallies, had a personal audience with Mussolini, and met Nazi leaders; throughout the 1930s he provided the intellectual ballast for America’s bourgeoning pro-fascist movement. But though his work was well known and well appreciated by the intelligentsia and political elites on both sides of the Atlantic, there was one crucial fact about him that has never emerged until now: he was black. It turns out that the man Life magazine once described as “America’s number one intellectual fascist” was, in fact, a light-skinned African American, born in the segregated South—although he “passed” for white among the greatest race hatemongers known to mankind.

In a new book, The Colour of Fascism, Gerald Horne reveals how Dennis managed to live a lie for his entire adult life. “It’s not clear that his wife knew that he was black,” says Horne, a history professor at the University of Houston. “He certainly never told his daughter. When she asked him, he would just smile enigmatically.”…

…”Passing” was common in American society at the time. Despite laws against miscegenation, the pervasive practice of masters raping their slaves had produced a large number of light-skinned people. Under America’s rigidly enforced codes of racial supremacy, any child of a mixed-race relationship was deemed “black”, regardless of their complexion. They called it the one-drop rule: one drop of “black blood” made you black…

Read the entire article here.

Blackness Is The Fulcrum

RaceFiles: On Race and Racism in our Politics and Daily Lives
2012-05-04

Scot Nakagawa, Senior Partner
ChangeLab

I’m often asked why I’ve focused so much more on anti-black racism than on Asians over the years. Some suggest I suffer from internalized racism.

That might well be true since who doesn’t suffer from internalized racism?  I mean, even white people internalize racism. The difference is that white people’s internalized racism is against people of color, and it’s backed up by those who control societal institutions and capital.

But some folk have more on their minds.  They say that focusing on black and white reinforces a false racial binary that marginalizes the experiences of non-black people of color. No argument here. But I also think that trying to mix things up by putting non-black people of color in the middle is a problem because there’s no “middle.”

So there’s most of my answer. I’m sure I do suffer from internalized racism, but I don’t think that racism is defined only in terms of black and white. I also don’t think white supremacy is a simple vertical hierarchy with whites on top, black people on the bottom, and the rest of us in the middle.

So why do I expend so much effort on lifting up the oppression of black people? Because anti-black racism is the fulcrum of white supremacy…

Read the entire article here.

The Perils of Passing: The McCarys of Omaha

Nebraska History
Volume 71, Number 2 (Summer 1990)
pages 64-70

Willard B. Gatewood, Jr. (1931-2011), Former Chancellor and Emeritus Alumni Distinguished Professor of History (1931-2011)
University of Arkansas, Fayetteville

This article presents various aspects of light-skinned black people “passing” for whites by examining the 1919 case of Francis Patrick Dwyer’s suit to annul his marriage to Clara McCary Dwyer after becoming suspicious that their new baby boy had Negro blood. While Dwyer was correct, he failed to win his suit, and his wife was able to divorce him and receive child support in 1923.

A strikingly handsome young woman and her three-year-old son, both fairhaired and blue-eyed, were the star attractions in a sensational court case in Omaha, Nebraska, in the summer of 1919. Her name was Clara McCary Dwyer, whose husband, Francis Patrick Dwyer, had filed suit to have their marriage annulled on the grounds that she had “negro blood in her veins.”· Until 1913 Nebraska law prohibited marriage between whites and persons possessing one-fourth or more Negro blood. In that year the legislature changed the law to ban marriages between white persons and those having “one-eighth or more negro, Japanese or Chinese blood.”

The courtroom drama, which occurred during the Red summer of 1919 when twenty-five race riots occurred in the United States, epitomized the prevailing white attitudes toward race and color. Throughout the spring and summer of that year, the denunciation of blacks as criminals, especially rapists, by the press and trade unions in Omaha undoubtedly had heightened racial tension in the city that ultimately erupted in a riot there late in September 1919. A complicating factor in the Dwyer case was that it involved the phenomenon of “passing,” a process by which fair-complexioned people of Negro ancestry “crossed over the color line” into the white world.

Several forms of “passing” existed among blacks in the United States. One was temporary or convenience passing by which fair-complexioned Negroes occasionally crossed the color line in order to secure decent hotel, travel, and restaurant accommodations or to attend the theater without having to sit in the Jim Crow balcony. Another form was known as “professional passing,” where by a person passed for white in order to hold jobs open only to whites but continued to maintain “a Negro social life.” The third form was passing permanently for white, which involved blotting out the past and severing all contacts with the black community. Among other risks was that of exposure. Because of the secretive nature of permanent passing, it is impossible to ascertain how many black Americans actually passed. Estimates ranged from a few hundred to many thousands annually.

Francis Dwyer, a clerk in a jewelry and leather goods store owned by his brother-in-law, assumed his wife was white until the birth of their son in 1916, when the attending physician, for reasons that are unclear, raised the possibility of Negro ancestry. Once Dwyer became suspicious of his wife’s racial heritage, he apparently refused to live with her and their son. He joined the army in 1917 and upon being mustered out of military service, decided to end the marriage legally on the grounds that he had been deceived by his wife. Because he was Catholic and had been married in the Catholic church, he insisted upon an annulment rather than a divorce…

Read the entire article here.

An Evening with Our New Poet Laureate

MixedRaceStudies.org
2012-09-16

Steven F. Riley

2012-2013 U.S. Poet Laureate Natasha Trethewey at Library of Congress (2012-09-13).©2012, Steven F. Riley

Natasha Trethewey is preoccupied about race. It is a fruitful preoccupation for which we all should be grateful.

[View the inaugural reading transcript here.]

Last Thursday, Emory University Professor Trethewey gave her inaugural reading as the 19th U.S. Poet Laureate Consultant in Poetry in the Coolidge Auditorium of the Jefferson Building at the Library of Congress. After a warm introduction by the Librarian of Congress James H. Billington, Ms. Trethewey arrived on stage for a handshake from Mr. Billington and a standing ovation by a packed and enthusiastic audience of 5oo (plus an extra 100 outside the auditorium).

Ms. Trethewey is the first Southerner to hold the post since Robert Penn Warren, the original laureate, and she is the first African-American since Rita Dove in 1993. Ms. Trethewey is also the Mississippi Poet Laureate (2012-2016); winner of the 2007 Pulitzer Prize for her book of poetry Native Guard; winner of fellowships from the Guggenheim Foundation and the National Endowment for the Arts; four Mississippi Institute of Arts and Letters Book Prizes; The Lillian Smith Book Awards for Poetry; fellowships from the Rockefeller Foundation Bellagio Study Center and the Bunting Fellowship Program of the Radcliffe Institute for Advanced Study at Harvard University; 2008 Georgia Woman of the Year; 2009 inductee into the Fellowship of Southern Writers; and 2011 inductee into the Georgia Writers Hall of Fame. And she is the Charles Howard Candler Professor of English and Creative Writing at Emory University.

Ms. Trethewey read a selection of poems from her recently released book of poems dedicated to her poet father, titled Thrall.

The poems read were:

• “Elegy (For my father)
• Taxonomy:
  • “De Español y de India Produce Mestiso”
  • “De Español y Negra Produce Mulato”
  • “De Español y Mestiza Produce Castiza”
  • “The Book of Castas”
• “Knowledge”
• “Miracle of the Black Leg”
• “The Americans” (“Help, 1968”)
• “Mano Prieta”
• “Torna Atrás”
• “Mythology”
• “Calling: Mexico, 1969”
• “Fouled”
• “Rotation”
• “Enlightenment”
• “Illumination.”

Born in 1966 to a black mother and white father in Mississippi—the tortured crucible of race relations in the United States—it is understandable that the topic of race would be a recurring theme in Trethewey’s writings. Yet we never grow tired reading her poems about race because of her innate ability to weave the personal with the historical. As a consequence, her stories are our stories. As in her poem, “Elightenment,” where she describes a trip to Monticello with her father, for a few brief moments we read how she conflates one of our founding fathers with her own father.

…I did not know then the subtext
of our story, that my father could imagine
Jefferson’s words made flesh in my flesh—

Without taking herself too seriously, Ms. Trethewey humorously described that the only surviving remnant of a family trip to Mexico in 1969 was a photograph of her sitting on a mule, as she began reading “Calling: Mexico, 1969.”

In her series of moving poems about casta paintings, Ms. Trethewey reveals her ability to not only compel the reader to contemplate the lives of the subjects of the paintings, but also to bring the subjects of the paintings to life as in her poem “Taxonomy: De Español y de India Produce Mestiso” (Which describes a series of casta paintings by Juan Rodríguez Juárez, c. 1715).

Spaniard and Indian Produce Mestizo. c. 1715. Oil on canvas. 81×105 cm. (Breamore House, Hampshire, United Kingdom).

The canvas is leaden sky
behind them, heavy
with words, gold letters inscribing
an equation of blood—…

…If the father, his hand
on her skull, divines—
as the physiognomist does—
the mysteries

of her character, discursive,
legible on her light flesh,
in the soft curl of her hair,
we cannot know it: so gentle

the eye he turns toward her.
The mother, glancing
sideways toward him—
the scarf on her head

white as his face,
his powdered wig—gestures
with one hand a shape
like the letter C. See,

she seems to say,
what we have made…

After concluding her reading with her poem, “Illumination,” Ms. Trethewey received yet another standing ovation.

Head of the Poetry and Literature Center Robert Casper concluded the event, and Ms. Trethewey entered the Great Hall of the Jefferson Building for a reception and book signing.

^©2012, Steven F. Riley

^©2012, Steven F. Riley