1976~89年の執筆物

概要

高校を辞め、大学を探し始めて4年目、私立の短大とか大学とか話はあるものの決まらず、結局大阪工業大学の嘱託講師(見かけは常勤、実際は非常勤)と他の非常勤をかけもちし、週に16コマの授業を持っていた頃です。

修士論文で取り上げた作品の中でも、ライトの出世作『ネイティヴ・サン』(Native Son, 1940)を、特に擬声語を手がかりに、テーマに表現をからめて考えてみました。「Richard Wright, “The Man Who Lived Underground” の擬声語表現」(1984)を書いた時に、他の作品でもテーマにからむ重要な場面で擬声語の表現が意図的に用いられていると予測し、『ネイティヴ・サン』や『ブラック・ボーイ』(1945)のような主要な作品で同じように書けないかと考えるようになっていました。

『ネイティヴ・サン』を最初に読んだ時は、その展開の早さや勢いを感じながら、2日か3日で一気に読んだ記憶があります。その印象は、やっぱり使われている言葉遣いとも密接に関係があったのだと、この小論を書きながら思いました。英語を母国語としている人たちが、この文章で分析しようとしているように感じて、意識的に擬声語を用いたのかどうか自信はありませんが、今までにない視点だと思います。

『ネイティヴ・サン』

1981年と86年にシカゴに行きましたが、この小説の舞台になったサウス・サイドには行きませんでした。81年は初めてのアメリカ行きで余裕がなかったうえ、ミシガン通りでパレードを眺め、この小説の初版本を手に入れようと古本屋をまわるだけで精一杯でした。86年は、シアーズタワーに登り、前年にミシシッピ大学であったシンポジウムでの発表者シカゴ大学のSterling Plumpp さんに会うだけで終わってしまいました。英語もあまり聞けないのに、電話をかけて自宅のマンションに会いに行きました。

日本語版は→「Native Sonの冒頭部の表現における象徴と隠喩」「言語表現研究」第4号29-45頁(1986)。

This paper aims to give an estimation of some symbolical and metaphorical expressions in the opening scene in Native Son (1940) by Richard Wright (1908-1960).

He chose the rat’s scene to open the story because he wanted to lay down some impressive event that would sound and resound in varied form throughout its length.

The story begins in a little room in Chicago’s South Side where the hero and his family live together. Wright succeeds in giving us symbolical and metaphorical meaning by making the best use of the hero, the rat, and the little room, focusing on noisiness. filthiness, and closeness.

In this paper efforts are made to show hove ~’4’right succeeds in making each of them play their part in the schemed opening scene, by making the skillful use of symbolical and metaphorical expressions.

本文

  1. The opening scene

Quite a few readers were shocked when they read through Native Son (1940) by Richard Wright (1908-1960). We can imagine how great its impact was even from the fact that the book was taken away from the shelves in public libraries. It was not simply because the book presented a vital problem to society’s racial crisis, but because the book was supported by its devised plot, schemes and expressions.Richard Wright(小島けい画)

  He seems to have been at great pains to think of its opening scene when he sat down to type. The next passage tells us vividly of the difficulty :

…, when I sat down to the typewriter, I could not work ; I could not think of a good opening scene for the book. I had definitely in mind the kind of emotion I wanted to evoke in the reader in that first scene, but I could not think of the type of concrete event that would convey the motif of the entire scheme of the book, that would convey the motif of the note that was to be resounded throughout its length, that would introduce to the reader just what kind of an organism Bigger’s was and the environment that was bearing hourly upon it. Twenty or thirty times I tried and failed ; then…(1)

The text shows us his desire of setting the event in the opening scene that would sound and resound in varied form throughout its length. After many trials and errors, he finally chose the scene in which Bigger Thomas kills a rat. We see how worried he was about this “rat" by reading this section of his essay :

I went back to worry about the beginning…, one night, in desperation…I sneaked out and got a bottle. With the help of it, I began to remember before. One of them was that Chicago was overrun with rats. I recalled that I’d seen many rats on the streets, that I’d heard and read of Negro children being bitten by rats in their beds. At first I rejected the idea of Bigger battling a rat in his room ; I was afraid that the rat would “hog" the scene. But the rat would not leave me; he presented himself in many attractive guises. So. cautioning myself to allow the rat scene to disclose only Bigger, his family, their little room, and their relationships, I let the rat walk in, and he did his stuff.(2) (Emphases mine.)

It could be said that he wished to allow the opening scene to disclose the hero, his family and their relationships by making impressive use of the rat and their room where they spent their daily lives.

Now let us see how symbolically and metaphorically he devised the opening scene in this work, with emphasis on some of the key words.

II . i ) “their little room" The story begins in a tiny room in the South Side of Chicago. Wright chose the room as a familiar scene to the inhabitants of the South Side, not as a special one. The passage we now quote from 12 Million Black Voices (1941) reveals the background and the conditions of the district at the time :

12 Million Black Voices

When the white folks move, the Bosses of the Buildings let the property to us at rentals higher than those the whites paid.

And the Bosses of the Buildings take these old houses and convert them into "kitchenettes", and then rent them to us at rates so high that they make fabulous fortunes before the houses are too old for habitation…They take, say; a seven-room apartment, which rents for $50 a month to whites, and cut it up into seven small apartments, of one room each ; they install one small gas stove and one small sink in each room…because there are not enough houses for us to live in,…we rent these kitchenettes and are glad to get them,…Sometimes five or six of us live in a one-room kitchenette,…(3)

The room, in which on one bed sat three naked children looking at the other bed on which lay a man and a woman, both naked and black, and which the fugitive Bigger saw from the roof through a window and turned away, thinking it was a disgusting familiar sight, the unventilated and rat-infested one-room his lawyer Max questioned about to Mr. Dalton, the owner of the building who had exacted an exhorbitant rent from the Thomas family, and “their little room" are nothing but the “kitchenette" just quoted.

“their little room" – "kitchenettes"

  On this “little room" some images are thrown, focusing especially on (1) noisiness, (2) filthiness, and (3) closeness. Now we will begin to attempt some analysis of the scene, laying emphasis on these three points.

(1) “noisiness"……In order to appeal to our ears directly, Wright uses many onomatopoeic words in this scene. Although Wright often made good use of such words in his other works, the reader is always surprised at the beginning of the story, Brrrrrrriiiiiiiiiiiiiiiiiiinng! Here is the opening scene :

Brrrrrrriiiiiiiiiiiiiiiiiiinng!

An alarm clack clanged in the dark and silent room. A bed spring creaked. A woman’s voice sang out patiently

'Bigger, shut that thing off?’

A surly grunt sounded above the tinny ring of metal. Naked feet swished dryly across the planks in the wooden floor and the clang ceased abruptly.

'Turn on the light, Bigger.’

'Awright,’ came a sleepy mumble.(4)

The second line tells us that the unfamiliar word is the sound of an alarm clock. Both the verb “clang," imitative of that sound, and the noun “clang" in the sixth line hint that the metallic sound resonates loudly in the little room.(5) The spelling of Brrrrrrriiiiiiiiiiiiiiiiiiinng! makes us feel something extraordinary. It reminds us of the following scene in The Long Dream, where he uses the same pattern. In this scene the six-year-old protagonist is asked to look after his father’s funeral parlor at midnight and begins to feel worried when he discovers the mischief he has done with his friends to a white lady passing by frightens himself as well :

They entered the office and stood in the dark.

Brriiiinnnnnnnnnnng!

The phone’s metallic ringing shattered the dark and the boy’s muscles grew stiff. They could hear one another’s breathing.

Brrriiiiiinnnnnnnnnnnnnng.

“Oh Lawd. I got to answer." Fishbelly whispered stickily….

Brriiiiiiiinnnnnnnng.~ Brrriiiiiiiiiiiinnnng.“(6)

We find that Wright spells thus to imitate the sound of the phone, but also notice that the words are spelled differently from the sound of the clock. He uses more “n"s, particularly suitable for expressing grumbling reverberation.(7) He must have given weight to a lingering echo of the sound. It is no wonder that the bell rings furiously with a lingering echo as it is midnight and in the wide concrete basement of the undertaking establishment. But also, we can not miss his elaborate contrivance for each spelling of the bell. The contrived expressions bring forth the sensitive feelings of a boy in the South who can never forget the uncertainties contained in cz-ord~ such as “a white woman" and “the lynching."(8)

If we can say he emphasizes a lingering echo by the expressions of the bell, it might be also said he emphasizes clamorousness and restlessness by those of the clock. “Brrrrrrriiiiiiiiiiiiiiiiiiinng!" includes the vowel “i" to symbolize swiftness and abrupt-ness,(9) while the two “clang"s of the clock characterize loudness. Taking into consideration the restless development of the story which moves swiftly with two murders, a flight scene, and an arrest, this noisy sound of the clock, which symbolizes clamorousness and restlessness, is to be the fittest bell tolling at the opening of this story. With this in mind, the next comment is to the point : Brrrrrrriiiiiiiiiiiiiiiiiiinng! is the shrieking sound of the clock in the first line which is the signal bell of the opening. This grating metallic sound rings in succession throughout the length of the story. Every incident of the story moves swiftly together with the clamorous sound of this alarm clock.(10)

The sound of the clock plays the leading part, while various other sounds fill the supporting roles of the opening scene. Strictly speaking, it is the clock, the bed spring, Bigger’s feet and the floor, his mother, and Bigger that virtually give forth sounds or voices. Apart from the clock sound and their conversations, the sentences can be put in the simplified Subject+Verb form : clock+clang./spring+creak/voice+sing/grunt+sound/feet+swish/clang+cease/mumble+come. (The underlined parts are onomatopoeic words.) “Brrrrrrriiiiiiiiiiiiiiiiiiinng!" is the sound itself. Its movement is expressed by the verb “clang" and the sound by both “the tinny ring of metal" and “the clang." A woman’s voice is “Bigger, shut that thing off!" which is expressed by “A surly grunt." “Awright" in the last line is nothing but “a sleepy mumble." Now we see that the sentences which include the clock sound and their conversations in the first 9 lines are sounds or voices themselves or expressions connected with the sound. It is remarkable that six out of seven sentences include echo words (clang, creak, grunt, swish, clang, mumble), which are the imitative words of natural sounds and signified as [Imitative. in O. E. D. In this case we can not forget that they are all grating and noisy sounds to the ear.

The first loud sound “clang" and the grating sound “creak" bring out the word “impatiently" expressive of the mother’s irritation and the words “A surly grunt" expressive of her complaint. It follows that Bigger’s pace quickened by the loud sound, the grating sound, and her irritation produced the fricative word “swish" which includes the vowel [i] to symbolize swiftness and abruptness. In that situation the word “mumble" is effective enough to express his dissatisfaction with his mother who urges him to “shut the clock" when he is heavy with sleep. The word “mumble" including two nasal [m] and a voiced plosive [b] (11) is just the word to express the dissatisfaction the boy feels as he rubs his drowsy eyes in the silent room after the clamorous clock has been stopped.

However, there is a shade of difference in meaning between “grunt" and “mumble," although they both express complaint. The nasals are fit for the muffled sound of “mumble" with a lingering echo, while the ending plosive [t] expresses well the passing sound of “grunt" drowned by the clamorous metallic ringing sound in the tiny room.(12)

Furthermore, the effect of the clamorousness of the clock sound is heightened by the striking contrast between the short vowel [i] of the sharp “swish" and the “super" long vowel of the clock expressed by 19 “i"s.

Now we also find the effective use of both “creak" of the bed spring and “swish" between the feet and the floor, for they are suggestive of bad household equipment. The bed on which Bigger is sleeping is cheap, hard, and made of iron, not gorgeous or soft. The rusty spring may have creaked. The floor Bigger walks across is not a soft thick-carpeted one, but the hard “planks" horribly stained and smelled. It can surely be said that in order to show us the bad conditions of the room, Wright designedly sets the scene where the bed spring creaks and the boy swishes across the floor. Later in the text, we learn about the same poor household equipment when to his friends Bigger voices his dissatisfaction with his white landlord who is reluctant to have the “radiators" repaired. His following complaint for “a small stove" is too heart-breaking to us readers when we consider the fact that in Chicago some were frozen to death in the severe winters.

'Kinda warm today.’

'Yeah’, Gus said.

'You get more heat from this sun than from them old radiators at home.’

'Yeah, them old white landlords sure don’t give much heat.’

'And they always knocking at your door for money.’

'I’ll be glad when summer comes.’

'Me too,’ Bigger said. (13-14)

In part two “FLIGHT," we come across a scene where Bigger remembers the time when the police has driven his family out of the flat. The building collapses two days after they move out. Once again we seem to hear these “creak"ing and “swish"ing sounds.

Now let us go on to the next scene. The boy switches on the light. In the room their brief conversation is heard for a while. Suddenly, a complete change in their mood is caused by “a light tapping" slightly audible to their ears. It is “the rat." “He" is to leave the “scene" after being killed by the skillet Bigger throws and is put into a garbage can by Bigger’s own hand. The following is the text of that scene :

…Abruptly, they all paused,…, their attention caught by a light tapping…. Bigger looked round the room,…and grabbed two heavy iron skillets…Buddy ran to a wooden box and shoved it quickly in front of a gaping hole…A huge black rat squealed and leaped at Bigger’s trouser-leg…Bigger held his skillet ;…The rat squeaked…Bigger swung the skillet ; it clattered to a stop against a wall… The rat…let out a furious screak… The rat…bared long yellow fangs, piping shrilly,…Bigger…let the skillet fly with a heavy grunt… “I got 'im," he muttered,…(4-6, emphases mine.)

In contrast to the clamorous scene of the clock, the rat’s scene begins calmly with a light sound expressed by an imitative word “tap." In the scene we can find six onomatopoeic words other than in their conversations ; “squeal," “squeak," “streak," and “pipe" of the rat and “clatter" and “grunt" of the skillet. (Of these “squeal," “squeak." and “grunt" are given the sign of [Imitative.] by O. E. D.) Even if “shrilly" is not inserted after “piping," “pipe," as well as “squeal," “squeak," and “streak" carries an implication of “shrill" (=piercing & high-pitched in sound), which is usually uttered in the state of fear or pain. In [ski : l] , [ski : k] and [skri : k] we find the same sounds in common – [sk] (a voiceless fricative [s] plus a voiceless plosive [k] ) and [i : ] (a long vowel [i : ] ). The former is imitative of the hoarse voice the rat strains in a frenzy of flight when he recognizes that the way of retreat is completely blocked. The latter is suggestive of the sharpness and high-pitchedness of the sound. And two liquids [r] and [1] express well the changing motion of the rat ; “squeal" hints at the rat’s leaping at Bigger with a wild shriek after crouching ; “streak" is suggestive of the motion of the rat which is now looking around restlessly just after running around, while “squeak" is of the motionless state of the rat which holds the crouching position. Of all these words, “streak" is most worthy of our notice. We can not find it either in P. O. D. or C. O. D. In O. E. D. it is signified as “Now chiefly dial.," from which we recognize the writer’s device of expression. He must have wanted to impress on us the delicate differences of each situation or each sound of the rat dodging in flight even by making the best use of the word unfamiliar to our ears.

Next is “clatter," which is imitative of the sound of the skillet Bigger throws. It symbolizes loudness by cl-, the metallic sound produced between the skillet and the wall by the voiceless [k] , and its movement by the liquid [l].

In contrast to “clatter," “grunt," imitative of the sound of Bigger’s second pitch of the skillet, shows the disagreeable dull sound produced when the skillet hits the rat’s soft body. It symbolizes the dull sound by the voiced [g] , its movement by the liquid [r] , and the passing sound with no lingering echo by the plosive [t] . Above all, the ending [t] is effective enough to help us get a feeling of “I got 'im."

In this scene we find 12 predicate verbs after the quotations (for example, “muttered" of “`I got 'im,’ he muttered.") although most of the story is composed of dialogues. They are “wail" and “whimper" of his sister, “shout" of his brother, 5 “scream"s of Mother, and “call," “whisper," “ask," and “mutter" of Bigger. Of those, “scream" is very similar both in meaning and in pronunciation to the previous [ski : l], and [skri : k]. His “wail"ing and “whimper"ing sister, “scream"ing Mother, and the “squeal"ing, “squeak"ing, and “streak"ing rat…… The word “mutter" contrasts well with them. The short complaint at the end of this scene is the fittest word to complete this bustling and noisy rat scene.

(2) “filthiness"…… The rat plays a more important role as a symbol of “filthiness" rather than “noisiness." Now let us quote from the same rat scene in a different way apart from the phonetic side :

…Abruptly, they all paused,…, their attention caught by a light tapping in the thinly plastered walls of the room…their eyes strayed apprehensively over the floor.

“There he is again, Bigger!" the woman screamed, and the tiny, one-room apartment galvanized into violent action. A chair toppled… (4, emphases mine.)

The word “tapping" is the sound slightly audible to their ears as is suggested by the signification of “tap" in O. E. D. ="strike a light but audible blow," but their reaction to that sound is surprisingly quick and “the tiny, one-room apartment galvanized into violent action." It might be pointed out here that the rat is called “he", and not “it." “He" is one of the “staff," and they are familiar with “him" for years -Mother screams ; his sister climbs onto the bed, whimpering ; the brothers pose with the skillet in hand ; their eight eyes roam after “him." To his family, however, it is nothing but a commonplace event. And “he" is extremely big. The next dialogue teaches us how huge “he" is :

The two brothers stood over the dead rat and spoke in tones of awed admiration.

'Gee, but he’s a big bastard.’

'That sonofabitch could cut your throat.’

'He’s over a foot long.’

'How in hell do they get so big?’

'Eating garbage and anything else they can get.’

'Look, Bigger, there’s a three-inch rip in your pant-leg.’ (6)

In the segregated, slummed areas too many blacks are forced to live their miserable lives together in unventilated old buildings. They naturally supply too much “food" for those rats. This is why the rats grow huge enough to hurt the inhabitants. It is not an exaggeration to say that the enormous size of the rats is equal to the poor housing conditions. Various extraordinary social phenomena are caused by these devastating conditions :

The kitchenette is the seed bed for scarlet fever, dysentery typhoid, tuberculosis, gonorrhea, syphilis, pneumonia, and mulnutrition.

The kitchenette scatters death so widely among us that our death rate exceeds out birth rate and…(13)

The devastating reality of their condition lends realism to his mother’s curse on Bigger – “We wouldn’t have to live in this garbage dump if you had any manhood in you" (7, emphsis mine.).

This rat’s scene clearly reminds us of the underground sewer scene in “The Man Who Lived Underground," the manuscript of which had been completed by the end of 1941, the year following the publication of Bigger’s story, and published after revision in 1944 :

He…jerked his head away as a whisper of scurrying life whisked past and was still. He held the match close and saw huge rat, wet with slime, blinking beady eyes and baring tiny fangs. The light blinded the rat and the frizzled head moved aimlessly. He grabbed the pole and let it fly against the rat’s soft body ; there was a shrill piping and grizzly body splashed into the dun-colored water and was snatched out of sight, spinning in the scuttling stream.(14)

The huge rat is symbolic of filthiness or a nauseating bad odor of the underground sewer world, along with the dead body of a baby floating on the sewer water. In this work Wright suggests that the world above ground might be compared to the world of the Whites, and the underground world to that of the Blacks. And he at last begins to view life from a new angle, the so-called “underground viewpoint." He then begins to regard the segregated condition of the oppressed blacks rather as the vantage point. In this scene, the rat in Native Son, prototype of the rat in the “underground" story, plays a large role.

(3) “closeness"…… The sound of the clock stops ; the light is switched on and his mother and sister begin to change their clothes :

'Turn your heads so I can dress,’ she said.

The two boys averted their eyes and gazed into far corner of the room….

A brown-skinned girl…fumbled with her stockings. The two boys kept their faces averted while their mother and sister put on enough clothes to keep them from feeling ashamed ;…Abruptly, they all paused,…, their attention caught by a light tapping… They forgot their conspiracy against shame….(3-4)

In the story, we read of a scene after Mary’s murder where Bigger sits in his room at a breakfast table. He is then blamed by his sister who thinks he is looking at her altough he is merely staring vacantly in her direction. In the tiny room even privacy is impossible. “Closeness" produces unnecessary friction among the occupants and their personalities are gradually warped :

The kitchennete throws desperate and unhappy people into an unbearable closeness of association, thereby increasing latant friction, giving birth to never-ending quarrels of recrimination, accusation, and vindictiveness, producting warped personalities.(15)

The rat’s scene relates a daily occurrence, but the emotions of “noisiness," “filthiness," and “closeness" are doubtlessly conveyed to the readers by “their little room" in which the alarm clock clings and the rat is killed.

kitchennete

ii ) “Bigger, his family," and “their relationships"

“Noisiness" irritates the mind of the occupants and “filthiness" causes various kinds of disease. “Closeness" brings out unnecessary quarrels among the families – `Day in and day out there was nothing but shouts and bickering." (11) In “their little room," Mother directs her bitter complaints against Bigger, saying “We wouldn’t have to live in this garbage dump if you had any manhood in you." (7, emphsis mine.) She earnestly begs him to have “manhood" in place of her husband who has been killed by a mob down in the South. He hates his family because he is powerless to help them though he understands their sufferings all too well. In such a life he has already decided what attitude to take :

…So he held toward them an attitude of iron reverse ; he lived with them, but behind a wall, a curtain. And toward himself he was even more exacting. He knew that the moment he allowed what his life meant to enter fully into his consciousness, he would either kill himself or someone else. So he denied himself and acted tough. (9)

The rat’s scene presents Bigger’s attitude toward his family and their relationships, especially toward his screaming mother and whimpering sister (women). His attitude contrasts in a striking way with theirs. The contrast is also suggested by the predicate verbs which show their actions. (It is also suggested by some nouns.) As I briefly mentioned earlier, in the opening scene (pp. 3-11) the frequency of each word is as follows ; “scream"-6, “sob"-3, “cry"-1 (about Mother) “whimper"-2, “wail," “cry," and “scream"-1 (about his sister). The contrast between Bigger with his forced calmness and the screaming, whimpering women is shown again in parts two and three. In part two, we find it in the scene where Bigger has killed Bessie after taking her out of her apartment (pp. 190-201). In this scene, the frequency of predicate verbs about Bessie is as follows ; “cry"- 8, “whimper," “moan," and “sigh"-5, “sob" (including “sobs")-4. “wail" and “scream"-1. And in part three, we also find it in Bigger’s cell scene where a district attorney, his family, Mr. and Mrs. Dalton, and the others are all together (pp. 251-257). As for the predicate verbs, the frequency is 7-“sob" including “sobs"), 5-“cry," 2-“wail," 1-“mumble" and “whimper" (about Mother) and 1-“sob" (about his sister who says nothing in the scene although Bigger once speaks to her.)

Contrary to the woman’s case, we notice that in Bigger’s, the predicate verb after his conversation sentence is only “shout" in the opening scene of part one and in the cell scene of part three ; the scene in PART ONE where Mother earnestly begs him to get the job offered by Mr. Dalton ; and in PART THREE where his mother pleads on her knees with Mrs. Dalton for Bigger’s life.

“Sob," “cry," “wail," “whimper," etc…, commonly used for women, play a role as key words which give readers some symbolical meaning. What Wright likes to emphasize by these key words is how hopelessly most blacks accept their misery and try to find some escape from their everyday sufferings by praying or drinking as Mother and Bessie do. Through the symbolical descriptions he shows his resentment against the present condition of black people and extends passive warnings towards such blacks. The resentment and warnings are among the main themes of this story along with his protest towards the white world which has produced such miserable conditions for the blacks. In this scene, it might be said that one of the motives for “the entire scheme of the book" is suggested by “the rat scene to disclose only Bigger, his family, their little room, and their relationships."

III. Native Son and Chicago’s South Side

Chicago, the setting of this story, was one of the Promised Lands for black people living in the South. We see this even from a song often sung down in the South ; 'Lawd, I’d ruther be a lamppost in Chicago than the President in Miss’ipp…"(16)Unfortunately, however, Chicago was not the Promised Land for many blacks who had left their native South. Naturally, Wright was no exception to that rule. In the North they were segregated in one corner of the town, the so-called black ghetto. In the ghetto they were forced to earn precarious livelihood – “Last hired, first fired." The “color" line was strictly drawn between the white world and the black one. The blacks could never cross the “line." As the slaves in the South had been exploited by the plantation owners, many blacks were severely exploited by the capitalists in the urban North. In the story we discover the relationship between the oppressor and the oppressed when the text tells us that Mr. Dalton is the owner of Bigger’s room who is falsely kind and philanthropic enough to give him a job. By borrowing the historical, economical, and social analyses of the Marxists, he was able to point out American racial dilemma and make it clear that Bigger was a native son America had produced, and that it was not on Bigger but on Mr. Dalton and white America that Bigger’s crime should have been blamed rationally. Chicago’s South Side was the best place by which he could show us the segregated and exploited situation of the blacks.

  1. Symbol and Metaphor

The Thomas family and their relationships were not extraordinary in Chicago’s South Side. Such families could easily be seen in the district. 12 Million Black Voices gives some clue to that matter. Now let us go back to his history book :

The kitchenette injects pressure and tension into our individual personalities, making many of us give up the struggle, walk off and leave wives, husbands, and even children behind to shift as best they can…

The kitchenette blights the personalities of our growing children, disorganizes them, blinds them to hope, treats problems whose effects can be traced in the characters of its child victims for years afterward.(17)

Bigger’s family is typical of the ghetto-a family of mother and children. The father has been killed in the South ; the mother manages to support her family by toiling for bread in a white family ; the family has a bad boy who is busy making trouble in one corner of the town. “Their little room" in which this typical family is living is to be an exact miniature of the South Side of Chicago.

Chicago

Along with “their little room," the rat overrunning in the South Side is a symbol of their poor living environment. The rat is to be chased down, cornered, killed, and finally thrown into a garbage can, after running around the tiny room. Bigger is to be cornered, arrested, and then executed in the electric chair, after running around the South Side. They both meet the same end, indeed. The South Side has produced the “rat" and America has produced “Bigger," a native son. And they both are to be eliminated as social diseases.

Wright often said, “The Negro is the metaphor of America." Now if we borrow his phrase, we may well say that “their little room’ is the metaphor of the South Side" and “the 'rat’ is the metaphor of 'Bigger.'"

Bigger, the rat, and “their little room." By making skillful use of their symbolical and metaphorical expressions, Wright succeeds well in letting each of them play their part in the schemed opening scene.

Note

(1) Richard Wright, “How 'Bigger’ Was Born," Saturday Review, No. 22 (June 1, 1940), rpt. in Native Son (New York : Harper & Row, 1969), p. xxix.

(2) Wright, “How 'Bigger’ Was Born," p. xxxiii.

(3) Wright, 12 Million Black Voices: A Folk History of the Negro in the United States (New York : The Viking Press, 1941), pp. 104-105.

(4) Wright, Native Son (New York : Harper & Brothers, 1940), p. 3 ; all subsequent page references to this work will appear in parentheses in this paper.

(5) In O. E. D. we can find clang signified as “1. A loud resonant ringing sound ; …"

(6) Wright, The Long Dream (1958 ; rpt. Chatham : The Chatham Bookseller, 1969), p. 54.

(7) Cf, INUI Ryoichi, “Giseigo Zakki" (“Miscellaneous Notes on Onomatopoeia"), in Ichikawa Hakase Kanreki Shukuga Ronshu (A Collection of Papers in Celebration of the 60th Birthday of Dr. Sanki Ichikawa), 2nd ser. (Tokyo : Kenkyusha, 1947), p. 3.

(8) The text reminds us of Big Boy and his friends in “Big Boy Leaves Home," who suffered unexpected misery because a white young woman happened to appear in the spot where they were swimming. Furthermore shortly after this event in The Long Dream, we find the scene in which a friend of the hero’s who got in touch with a white woman was cruelly murdered by a white mob. Here the reader notices that this scene is a kind of prelude of the cruel murder, finding the anxiety has come true.

(9) INUI, p. 6.

(10) SAEKI Shoichi, Bungakuteki America (Literal America)(Tokyo : Chuokoronsha, 1967), p. 193.

(11) Cf. INUI, pp. 2-3 ; “A nasal [m] has some connection with a continuous lingering echo of the sound and a voiced plosive [b] gives a blunt noisy impression of the sound."

(12) Cf. INUI, p. 3 ; “A plosive [t] is appropriate to express the sudden, abrupt movement without a lingering echo."

(13) Wright, 12 Million Black Voices, pp. 106-107.

(14) Wright, “The Man Who Lived Underground," in Cross-Section, ed. Edwin Seaver (New York : L. B. Fisher, 1944), p. 60.

(15) Wright, 12 Million Black Voices, p. 108.

(16) Cf. Wright, Lawd Today (New York : Walker, 1963), p. 154.

(17) Wright, 12 Million Black Voices, pp. 109-111.

執筆年

1986年

収録・公開

Chuken Shoho, Vol. 19, No. 3: 293-306

ダウンロード

Symbolical and Metaphorical Expressions in the Opening Scene in Native Son(138KB)

1976~89年の執筆物

解説

修士論文「リチャード・ライトの世界」では小説を中心に書いたのですがイギリス植民地ゴールド・コーストを訪れて書いた『ブラック・パワー』に続いて、1955年のインドネシアのバンドンでのアジア・アフリカ会議に出かけて書いた『カラー・カーテン』を黒人研究の会の例会で発表しました。

背景のアフリカ系アメリカの歴史やアフリカの歴史についても考え始めた頃なので、全体像もつかめないままの発表だったと思います。しかしライトの描こうとした世界の全体像をつかむためには避けられない作品だと考えて、例会を利用させてもらいました。

大抵例会で発表したものについてはその後活字にしましたが、『カラー・カーテン』については書いていません。

ナタラジャン著『広島からバンドンへ』は、ペンタゴン(米国攻防総省)の環太平洋構想を知るうえで極めて示唆的な新書でした。インド人が書いたのも印象に残っています。

アフリカ系アメリカ人の背景を知るなかで、奴隷貿易→産業革命による産業化→市場・原材料を求めての植民地争奪戦→植民地分割・植民地化→第二次世界大戦後の資本投資・多国籍企業の貿易による新しい形の搾取構造の構築というアフリカ史を辿るきっかけにもなりました。

フィリピンからスペインを駆逐して居座った米西戦争→第二次大戦・沖縄→朝鮮戦争・ソウル→ベトナム戦争・ハノイ→ソマリア内戦・モガディシオ→アフガニスタン→イラン・イラクと、今も続くペンタゴンの環太平洋構想から見る見方はこの『カラー・カーテン』を発表する準備の段階で得た貴重な視点だったように思います。

会報写真

「黒人研究の会会報」 第24号 (1986) 9ペイジ。

本文

7月例会:神戸外大(7月12日〉

リチャード・ライトと『カラー・カーテン』

ライト写真

『ブラック・パワー』に引き続いて、今回は、『カラー・カーテン』を取り上げました。フランスに移住してからのライトは、抑圧の問題を、より広い視野からとらえようと努力していました。1950年には、インドの首相パンディット・ネルーにあてて「抑圧に反対するだけではなく、人類の発展のために闘うには、世界の人々の団結が必要であります」という旨の書簡を送っています。したがって、アジア・アフリカ諸国の初めての大規模な会議に、ライトが駆けつけたのは、自然のなりゆきであったと言えます。ライトは、ゴールド・コーストへ出かけた場合と同様に、数冊の本を読んでから現地に乗り込んでいます。

今回の発表は、次の順序で行ないました。

1. バンドン会議について(朝日新聞1955年、1965年、1985年の記事を参照にして)

2. バンドン会議と日本(ナタラジャン著『広島からバンドンへ』岩波書店に触れて)

3.ライトとバンドン会議(ネルーへの手紙と『ブラック・パワー』に関連して)

4.『カラー・カーテン』に対する評価

5.私の評価

前回の『ブラック・パワー』の場合もそうでしたが・政治・経済・歴史などに疎い私には、ずいぶんと荷の重すぎる作品でした。しかし、何とかライトを正当に評価したいと願う現在、「ライトを評価する場合、作品だけではなく、闘争的知識人としての業績をも同様に評価すべきである」というファーブルさんの指摘がどうしても耳から離れません。当分は、少なくとも当分は、「苦難」の道は避けられないようです。

発表をひとつのきっかけにしたいと思います。

カラーカーテン写真

執筆年

1986年

収録・公開

「黒人研究の会会報」24号9ペイジ

会報写真

ダウンロード

リチャード・ライトと『カラー・カーテン』(口頭発表報告)(103KB)

1976~89年の執筆物

概要

1985年の「リチャード・ライトと『ブラック・パワー』」の英語訳です。

 

写真Memoirs of the Osaka Institute of Technology, Series B, Vol. 31, No. 1: 37-48

85年にライトのシンポジウムに参加して以来、英語を使う人との遣り取りも増えたうえ、伯谷さんからは87年の年末にサンフランシスコで開かれるMLA (Modern Language Association of America) に誘われていました。書いたものを読んでもらうのに英語訳の必要性を感じていたのだと思います。

伯谷さん写真

結果的には、この作品がアフリカへのきっかけになりました。当初、ライトについての発表でお誘いを受けたMLAでは、English Literature Other than British and American の部会で、アレックス・ラ・グーマについて発表することになりました。

 

MLA写真

最初の誘いの言葉は、玉田さん、サンフランシスコは日本から一番近いし、ご家族一緒に来られませんか、でした。そうですね、とは答えたものの、よく考えてみましたら、発表する相手はすべて英語を話す人たちで、それからえらいこっちゃ、となりました。

サンフランシスコへは家族で行きましたが、長男は5歳、乗ってみて初めてわかったのですが、飛行機に大層弱く、行き帰りハワイを経由しても、難行苦行の空の上でした。

真冬に大阪を発ち、翌朝のハワイは常夏、しばらく夏を過ごして着いたサンフランシスコは秋の気候、帰りもその逆を経験し、体がびっくりしたと思います。

 

ハワイ写真

 

サンフランシスコ写真

4歳上の長女はその時のことを覚えているようですが、長男は何も覚えていないそうです。

92年には、今度は4人で、ジンバブエのハラレに行きました。ソウル経由でロンドンへ、そこで10日間過ごしてハラレに、帰りはパリに1週間滞在してから直通で日本に帰って来ました。長い長い空の旅でした。

ハラレ写真

Black Power写真

本文

Abstract

 

ライト写真

This paper aims to give an evaluation of Richard Wright and Black Power and to include his sharp observations and useful commentaries about Africa which now even in this modern age are still relevant.

In 1953 he made a visit to the Gold Coast, then a British colony on its way as the first black African nation towards independence from Britain. At that time a “three-sided" struggle was being fought there, made up of reactionary intellectuals and chiefs, the British Government and the politically awakened masses. As Wright was anxious to present a truer picture of the coming independent nation “Ghana" and the people’s daily lives to the world, it was essential for him to grasp how the “three-sided" struggle was being fought. He succeeded in arranging the materials he had collected and inserted his commentaries in a letter to Nkrumah that appeared at the end of the book.

In this paper efforts are made to attempt an analysis of how Wright grasped the reality of the Gold Coast, focusing on the “three-sided" struggle.

1. For Africa

Richard Wright (1908-1960) left Liverpool for Africa on the morning of June 4th, 1953. His destination was the Gold Coast, then a British colony, which was to become an independent nation under the new name of Ghana on March 6th, 1957. His “long dream" of traveling to Africa was realized with the aid of George Padmore (1902-1959), a Jamaican Pan-Africanist, with whom he had been close friends since 1946. The three-month journey was to be his first and last travel in Africa. His book about this trip was published by Harper & Brothers under the title of Black Power on September 22nd, 1954.

In Europe the book was generally accepted equanimously in most countries and especially warmly in Germany, and translated into many languages. But in England and France, however, a few publishers rejected to accept his manuscript.1

In the United States the majority of reviewers were complimentary as was shown in the case of a review which stated, “As it is a first class job and gives the best picture I’ve seen of an extraordinary situation…,"2 but there were some critical and hostile attacks which hurt his feelings bitterly.

These reactions were closely related to the various countries’ policies or interests towards the colonies. It is not difficult to conclude that the rejection of its publication in England was inextricably bound to the situation of her economy, at that time highly dependent on her colonies.

Contrary to his agent’s and publisher’s enthusiasm for publication, the book did not sell well. Although from this point of view it might be concluded that the publication was not successful, it must be remembered that some vital points, summed up in his letter to Kwame Nkrumah, are discussed in Black Power. In the letter his penetrating observations and commentaries on the coming neo-colonialism by imperialist powers are revealed to us. Undoubtedly some grave and controversial problems are posed in Black Power. But in Japan however, very few fair estimations have been made on this work so far. This paper therefore, is aimed at giving a fair assessment of Richard Wright and Black Power, including his useful foresight and warnings about Africa, which still even in this modern age, have relevance.

2. Black Power

Andre Gide (1869-1951), a member of the Investigation Committee of Colonial Problems, once made a visit to the French Congo and after the journey published Voyage au Congo, 1927. His trip was at first motivated by his curiosity for natural science, but the sight of the miserable native Africans oppressed by colonial policies and corrupt public officials, traders, and missionaries urged him to say, “I have to make a public disclosure of the real conditions" and led him to write the book.

Wright’s visit to Africa, however, was motivated in a different way. From the start he wanted to stand on African soil and introduce the daily lives of people living on the Gold Coast to the world. The Gold Coast was at that time making its way towards independence from Britain, the first black African nation to do so.

On his first day in the Gold Coast, Wright saw black men operating cranes and other machines. He remembered Dr. Malan of South Africa “had sworn that black men were incapable of doing these things."3 Thus the negative views held by Westerners confronted him as soon as he landed on African soil. It is remarkable indeed that he was unaffected by these negative views and could strive to grasp the reality of Africa itself. During his stay he undertook ventures of great risk, although he felt discouraged when he found himself regarded by the Africans as a Westerner, rather than as a descendent of a common ancestor. By his positiveness he shows us his fixed determination to make this meaningful and his determined attitude to answer oppressors through his writings.

One reviewer says, “….Simply stated, more than 300 pages are devoted to a plain narrative of Wright’s several months’ wanderings through the Gold Coast. This is no academic treatise; no effort is made to give a logical pattern to the material presented. Rather these are just a multitude of impressions…,"4 but careful reading of the text shows this to be untrue. He was prudent enough to make preparations for the journey. He had read several books on the Gold Coast and Africa listed by Padmore. Furthermore Padmore had given him another list with the names of the proper people to talk to in the Gold Coast. Consequently he was able to meet many influential people. We discover that he possessed a definite aim from the beginning of his trip when we read The Autobiography of Kwame Nkrumah. In his book Nkrumah wrote about the birth of the Convention People’s Party. Since his returning to the Gold Coast in 1947, he had been making every effort for his native land as a secretary of the United Gold Coast Convention. He finally made up his mind to resign from the post when he was called by active supporters to lead the Convention People’s Party. The passage says:

Standing before my supporters I pledged myself, my very life blood, if need be, to the cause of Ghana.

This marked the final parting of the ways to right and left of Gold Coast nationalism; from the system of indirect rule promulgated by British imperialism to the new political awareness of the people. From now on the struggle was to be three-sided, made up by the reactionary intellectuals and chiefs, the British Government and the politically awakened masses with their slogan of “Self- Government Now."5 (Emphases mine.)

When Wright set foot on the Gold Coast in 1953, they had already started fighting this fierce “three-sided" struggle for independence. As he was anxious to present a truer picture of the coming independent nation “Ghana" and their daily lives to the world, especially to the Western world, it was indispensable for Wright to grasp how the “three-sided" struggle was being fought there. He certainly did not devote “more than 300 pages" to “a plain narrative of Wright’s several months’ wanderings through the Gold Coast." He made an effort “to give a logical pattern" by putting into collected form the notes he had acquired and declaring opinions in his letter to Nkrumah. In other words, he arranged the materials and made observations with the intention of condensing his commentaries in his letter to Nkrumah which was inserted at the end of the book. Now, let us read the text and see how Wright grasped the reality of the Gold Coast, focusing on the “three-sided" struggle.

The “British Government"

In the beginning of the letter, Wright wrote to Nkrumah, with an emphasis laid upon the psychological aspect, that confidence should be established at the center of the African personality although Westerners were intent on criticizing Africa in defense of their subjugation of Africa. And at the end of the letter he repeated that none but Africans could perform the “job" for Africa. First of all, he laid greater stress on mental “Africanization" than on anything else. It was mainly because he keenly felt distrust which was shown by every African, from the Prime Minister down to the humblest “mammy." Here is his sharp observation, an observation which can be made only by a man of great sensitivity. Putting great value on emotion and recalling Nkrumah’s having told him that missionaries had been his first political adversaries, Wright continues in the text as follows:

The gold can be replaced; the timber can grow again, but there is no power on earth that can rebuild the mental habits and restore that former vision that once gave significance to the lives of these people. Nothing can give back to them that pride in themselves, that capacity to make decisions, that organic view of existence that made them want to live on this earth and derive from that living a sweet even if sad meaning. Today the ruins of their former culture, no matter how cruel and barbarous it may seem to us, are reflected in timidity, hesitancy, and bewilderment. Eroded personalities loom here for those who have psychological eyes to see. (153)

He must have wanted to emphasize that the work of the missionaries was the greatest crime that had been committed against the African people, for they had “waded in and wrecked an entire philosophy of existence of a people without replacing it, without even knowing really what they had been doing." He laid an emphasis on the psychological problem of the African people because he actually felt its necessity when he saw with his own eyes the African reality – streets without sidewalks, a drainage ditch in which urine ran, most people spitting all the time, a girl squatting over a drainage and urinating, a crowd of men, women, and children bathing themselves around an outdoor hydrant, deformed beggars with monstrously swollen legs, running sores, limbs broken, blind men whose empty eye-sockets yawned wetly, children whose entire heads were gripped with sores, mails which were not delivered because of illiteracy, a soft mound of wet rust seen here and there, lagoons with awful stench and stagnant water, causing typhoid and yellow fever and malaria, the tsetse fly, tiny mud villages filled with leprosy, still-existing human sacrifices, African workers preferring their native witch doctors to modern medical treatment, dirt highways whose accident rate was appalling, stevedores toiling with low wages like machines in inhuman conditions, poor educational systems.Those miserable conditions remind us of the following passage of Nrumah’s Africa Must Unite, in which he depicted the misery of African village life in his youth:

In all the years that the British colonial office administered this country, hardly any serious rural water development was carried out. What this means is not easy to convey to readers who take for granted that they have only to turn on a tap to get an immediate supply of good drinking water. This, if it had occurred to our rural communities, would have been their idea of heaven. They would have been grateful for a single village well or standpipe.

As it was, after a hard day’s work in the hot and humid fields, men and women would return to their village and then have to tramp for as long as two hours with a pail or pot in which, at the end of their outward journey, they would be lucky to collect some brackish germ-filled water from what may perhaps have been little more than a swamp. Then there was the long journey back. Four hours a day for an inadequate supply of water for washing and drinking, water for the most part disease-ridden!

This picture was true for almost the whole country….6

He felt stunned by what he found, but formed a clear view of the situation, and never averted his eyes from the reality wrought by the British Government. He knew well enough that both distrust peculiar to Africans and their devastating reality were only the product of colonialism which enabled colonialists to defend their financial interests. He also noticed the limitations of colonial powers which had to make the best use of traditional rural communities to rule over Africans. In his letter to Nkrumah, Wright advised him to take advantage of these limitations and said:

…And, though the cultural traditions of the people have been shattered by European business and religious interests, they were so negatively shattered that the hunger to create a Weltanshauung is still there, virginal and unimpaired. (344)

Native Africans had established their rural communities of their own accord to survive in harsh living conditions. Therefore the communities had naturally possessed the possibilities of development before the Europeans arrived. The possibilities were prevented first by the slave trade and then by such colonial policies as land exploitation, compulsory labor, taxes and so forth. During his trip Wright had a chance to see the stevedores in Accra, the miners in Bibiani and the workers of timber plants in Samreboi. They were all seasonal laborers who were forced to leave their native villages by heavy taxes and severe compulsory labor. In spite of the very low wages and dangerous work, there were enough workers. In Accra harbor, in fact, a crowd of half-nude men huddled before a wooden stairway leading up to an office, looking for a job.

Because of the slave trade and the colonial policies, the rural communities were deprived of their supporters. This deprivation prevented the possibility of development of the communities and forced them to remain weaken and undeveloped. Even in such bad conditions the African people held out against imperialist exploitation and kept up their communities with stronger solidarity and unwearying labor. Wright must have felt their “hunger to create a Weltanschauung" while he was visiting the rural communities and communicating with native Africans.

The communities were forced to change so that the British Government could rule over them advantageously. The British then gradually created distrust in the hearts of the people and brought misery to their daily lives. There was “tribalism," the communities stripped of all their supporters. We must remember that both “tribe" and “tribalism" are words of Western origin, not African. It must be also remembered that the traditional communities were reduced to mere shells by an external factor – colonial policies, and that the historical development had nothing to do with it. This is the reason why Wright advised Nkrumah to overcome “the stagnancy of tribalism" time and again in his letter to him. He knew well that the communities did not properly fulfill their functions.

In the letter to Nkrumah, Wright also advised him not to rely on the help of Western powers. He foretold that the Westerners would “pounce at any time upon Africa," given the opportunity, just as they had done in the past. History tells us that his prophecy was true. Several times Nkrumah narrowly escaped being assassinated and his Government was, in fact, overthrown by a coup d’etat. Nkrumah must have grasped the situation more clearly than any one else. It is shown in the next symbolical passage in his autobiography, in which he wrote about the time of the birth of the new nation:

 

As a heritage, it was stark and daunting, and seemed to be summed up in the symbolic bareness which met me and my colleagues when we officially moved into Christianborg Castle, formerly the official residence of the British governor. Making our tour through room after room, we were struck by the general emptiness. Except for an occasional piece of furniture, there was absolutely nothing to indicate that only a few days before people had lived and worked there. Not a rag, not a book was to be found; not a piece of paper; not a single reminder that for very many years the colonial administration had had its center there.

That complete denudation seemed like a line drawn across our continuity. It was as though there had been a definite intention to cut off all links between the past and present which could help us in finding our bearings. It was a covert reminder that, having ourselves rejected that past, it was for us to make our future alone.7

The “reactionary intellectuals and chiefs"

The African continent was too large and wide to be occupied completely by Westerners, therefore colonial policies were necessary. The colonial policies deprived the communities of their supporters and gave no opportunities of education to native Africans. The Westerners made the best use of the traditional rural communities to make up for their lack of people, by making a puppet of the chiefs who were still powerful over their people.

In Accra, Wright went as far as renting a car and hiring an African chauffeur, and set out undauntedly on a tour to Kumasi. His first aim was to meet and communicate with chiefs. Fortunately he was able to encounter some of them. One of them was simple-minded enough to say with deep conviction that he had an army of bees in a boy to protect him. He was also ignorant enough to intone, “We are many, many, many, " when asked how many people were in his town. These were the chiefs who were once shameless enough to sell their people to the white men in return for a bottle of gin! In the letter Wright called them “those parasitic chiefs who have too long bled and misled a naive people."

Most of the chiefs, however, were sensible enough to adjust themselves to the new situation after the Party had clipped their political wings. They were willing to pay a visit to the headquarters of the Party, to seek help in their party work, and to offer themselves to be assigned to duties. At one time the Asantehene, the most powerful chief, was about to be taken advantage of by the British Government which feared that the Gold Coast might become stronger by the centralization of administrative power. However the Asantehene eventually gave way to Nkrumah, as did the rest of the chiefs.

The bitterest political opponents to Nkrumah were the Western-educated black intellectuals, the leaders of the United Gold Coast Convention, with whom he had struggled jointly for the independence. Wright met the two important leaders of the opposition, Drs. Busia and Danquah. They were actually against Nkrumah and criticized that Nkrumah stole power and “made a filthy deal with the British." With the slogan of “full Self-Government within the shortest possible time," they had raised the nostalgic but futile cry: 'Preserve our tradition!"' On the contrary Nkrumah wrote about the opponents as follows:

The opposition in Ghana cannot boast this same sense of responsibility and maturity. So far it has been mostly destructive. We have seen the historic reasons for this in the revolution of the United Gold Coast Convention leaders from the mass movement I had achieved as their secretary, and the subsequent formation of the Convention People’s Party to embrace that mass movement as the instrument for the achievement of freedom. The U. G. C. C. leaders never forgave me and my associates for proving the rightness of our policy of 'Self-Government Now’ in the results of the 1951 election. Thereafter their opposition amounted to a virtual denial of independence and a reluctance for the British to leave. They were prepared to sacrifice our national liberation if that would keep me and my colleagues out of government.8

During his stay in Africa, Wright heard a black young man complain that he could not ask the rich Africans for help because they were worse than the British. The interviews with some black intellectuals made him realize that they could not understand the real situation of the masses at all. So in his letter to Nkrumah he concluded that Nkrumah should not have the Western-educated Africans with him in his struggle for liberating the Gold Coast.

The “politically awakened masses"

The British brought about nothing but misery to their lives. The chiefs misled their people. Some of the black intellectuals were worse than the British. The masses trusted nothing and nobody. There burned in their hearts “a hunger to regain control over their lives and create a new sense of their destinies." (91) They could swear “oaths to invisible gods no longer and now at last, they were swearing an oath that related directly to their daily welfare." (60) Within a short period Nkrumah was able to hold such masses in the palm of his hand. On the situation Wright made the following remark:

…Nkrumah had moved in and filled the vacuum which the British and the missionaries had left when they had smashed the tribal culture of the people! It was so simple it was dazzling….Of course, before Nkrumah could do this, he would first have to have the intellectual daring to know that the British had created a vacuum in these people’s hearts. It was not until one could think of the imperialist actions of the British as being crimes of the highest order, that they had slain something that they could never rekindle, that one could project a new structure for the lives of these people. (60)

They hailed Nkrumah with hearty cheers on the roadsides and at the political mass meetings. Wright was thunderstruck when he saw the crowds shouting and calling: “Free―doom! Free―dooooom!" They were trade-unionists, students, “mammy" traders of the streets, and the nationalist elements who were completely ignored by the United Gold Coast Convention. The women were most enthusiastic of all, for they had put up with the coldest treatment under the colonial policies. In 1949, when Nkrumah was charged with contempt of court and fined three hundred pounds, the sum was quickly raised by the voluntary efforts of the street “mammy." Most of the masses were illiterate and did not clearly know where they were going with Nkrumah. Wright knew the situation well, so in the letter he wrote that Nkrumah should determine “the logic of his actions by the conditions of the lives of the people," and that the temporary discipline should place “the feet of the masses upon a basis of reality." And he finally drew a conclusion:

AFRICAN LIFE MUST BE MILITARIZED!

…not for war, but for peace; not for destruction, but for service; not for aggression, but for production; not for despotism, but to free minds from mumbo-jumbo. (346)

It must have been his friendliest advice to Nkrumah, for he keenly felt that the path to independence would be rough and rugged beyond imagination.

III. What Africa means in this modern age

The Western powers have done a lot of injustice to Africa and the situation is as bad as it was. Dr. Du Bois, one of the Pan-Africanists, once pointed out: “The problem of the Twentieth Century is the problem of the color-line."9 His prophecy turned out to be true. Now under the nuclear threat, the Third World has become a significant bridge between the existing two Worlds. Undoubtedly Africa holds the key to the present situation.

A lot of things can be learned if we look at the history of Africa. The Africans lived as human beings even under the severest exploitation of the slave trade and the colonial policies. They have kept their tradition, culture, education, and so on under the worst conditions in the world, never having received the benefit of modern civilization, science and technology. Now most of the independent nations in Africa are struggling against neo-colonialism. We can not avert our eyes from their sincere struggle.

Sembene Ousmane (1923- ), a Senegalese writer, came to Japan in 1984 and said, “We need no help. We’d like you to have a fair understanding of the situation" on the hunger aid campaign, then active in Japan.10 His sharp commentary urged us to reconsider what we should do.

On the African problem Wright also made the following commentary in the text:

One does not react to Africa as Africa is, and this is because so few can react to life as life is. One reacts to Africa as one is, as one lives; one’s reaction to Africa is a vast, dingy mirror and what modern man sees in that mirror he hates and wants to destroy. He thinks, when looking into that mirror, that he is looking at black people who are inferior, but, really he is looking at himself and, unless he possesses a superb knowledge of himself, his first impulse to vindicate himself is to smash this horrible image of himself which his own soul projects out upon this Africa….

Africa is dangerous, evoking in one a total attitude toward life, calling into question the basic assumptions of existence. Africa is the world of man; if you are wild, Africa’s wild; if you are empty, so’s Africa…. (158-159)

With the friendly help of Padmore, Wright was able to visit the Gold Coast, then making its way towards independence. Consequently, he succeeded in presenting the struggle for independence of the Gold Coast and the daily lives of the Africans to the world. He deserves praise for presenting a truer picture to the world earlier than any one else. In the letter to Nkrumah, Wright wrote to him on neo-colonialism:

…You might, by borrowing money from the West, industrialize your people in a cash-and-carry system, but, in doing so, you will be but lifting them from tribal to industrial slavery, for tied to Western money is Western control, Western ideas…. Kwame, there is nothing on earth more afraid than a million dollars; and, if a million dollars means fear, a billion dollars is the quintessence of panic…. (346)

In the letter Wright also said to him on corruption:

Regarding corruption; use fire and acid and cauterize the ranks of your party of all opportunists! Now! Corruption is the one single fact that strikes dismay in the hearts of the friends of African freedom…. (349-350)

If we take into account what Ghana has become, we discover that his warnings and advice are still vital indeed.

4. Richard Wright and Black Power

In Native Son (1940) Wright depicted the black-white problem vividly through the story of Bigger Thomas who was finally driven to murder a white girl and a black girl. In the story, Wright both directed active protests against the whites and extended passive warnings towards the blacks. At the same time he portrayed his dissatisfaction with the Communist Party which could see the racial situation in general, but could not see the individual in the mass. We notice that he already started to step beyond the racial problem. By the end of 1941 when he wrote the manuscript of “The Man Who Lived Underground," he was clearly determined to step beyond the straight black-white problem. In the revised version of “The Man Who Lived Underground" (1944), he was able to handle a wider and deeper theme from a new viewpoint.

He left the Communist Party in 1944, for he had begun to reconsider the relationship between the society and the individual. By reexamining the history of the oppressed blacks in the United States, he was able to write 12 Million Black Voices (1941). Recollecting his early days, he set out to write his autobiography. It appeared as articles in “I Tried to Be a Communist" (1944), “Early Days in Chicago" (1945) and “American Hunger" (1945), and as a book in Black Boy (1945). He confessed how difficult it had been to wrestle with himself:

…I found that to tell the truth is the hardest thing on earth, harder than fighting in a war, harder than taking part in a revolution. If you try it, you will find that at times sweat will break upon you. You will find that even if you succeed in discounting the attitudes of others to you and your life, you must wrestle with yourself most of all, fight with yourself; for there will surge up in you a strong desire to alter facts, to dress up your feelings. You’ll find that there are many things that you don’t want to admit about yourself and others. As your record shapes itself an awed wonder haunts you.11

In 1946 he visited Paris and enjoyed the mood of freedom after the Second World War. In 1947 he moved to Paris with his family to start a new life. He had left his private troubles behind in the United States. In Paris he was able to see America and racial problems objectively. The viewpoint of “The Man Who Lived Underground" deepened and widened in The Outsider (1953) and Savage Holiday (1954). In the former he severely criticized Western civilization from the ideological aspect and in the latter from the psychological. In The Outsider, Cross Damon, protagonist of the story, whispers before his death to Houston, the New York District Attorney:

'I wish I had some way to give the meaning of my life to others….To make a bridge from man to man…Starting from scratch every time is…is no good. Tell them not to come down this road….Men hates themselves and it makes them hate others….We must find some way of being good to ourselves….Man is all we’ve got….I wish I could ask men to meet themselves….We’re different from what we seem….Maybe worse, maybe better…But certainly different…We’re strangers to ourselves’.12

Wright’s way of life was symbolically shown by the confession. At that time he could not anchor any hope either in America or in European countries. He was anxiously awaiting another new hope to liberate the oppressed black people and himself. In that context, the following commentary is to the point:

Actually, what Mr. Wright says is a re-statement in terms of Gold Coast problems of the fundamental argument in The Outsider: that the confusion and terror which stalk the world are in very fact a mirror reflecting the basically bestial motive in Western culture.13

It can be said that the same problems are discussed both in The Outsider and Black Power, and that “finally, in a profound way, it is a book about Wright himself."14

At the end of his trip he wrote a letter to Paul Reynolds:

I was shocked at what I found here, and yet I’m told that the Gold Coast is by far the best part of Africa. If that is so, then, I don’t want to see the worst.15

In spite of this declaration, he planned to visit some French speaking West African nations. His sudden death prevented it. However, he made desperate attempts for he regarded Africa as the important bridge between two Worlds.

We can not form a true estimation of Richard Wright and his works unless we give a fair evaluation to Black Power.

Notes

1 Michel Fabre, The Unfinished Quest of Richard Wright, tra. Isabel Barzun (New York: William Morrow, 1973), p. xx.

2 Ed. John M. Reilly, Richard Wright; The Critical Reception (N.P.: Burt Franklin, 1978), p. 254.

3 Richard Wright, Black Power (New York: Harper & Brothers, 1954), p. 33; All subsequent page references to this work will appear in parentheses in this paper.

4 Reilly, p. 265.

5 Kwame Nkrumah, The Autobiography of Kwame Nkrumah (London: Cox & Wyman, 1957), p. 89.

6 Nkrumah, Africa Must Unite (London: Panaf, 1963), p. 34.

7 Nkrumah, Africa Must Unite, p. xiv.

8 Nkrumah, Africa Must Unite, p. 69.

9 W. E. B. Du Bois, The Souls of Black Folks (1903; rpt. New York: Kraus-Thomson Organization, 1973), p. 40.

10 He made this commentary at the meeting held by Black Studies Association in co-operation with Black Studies Association of Ritsumeikan University in Kyoto, on March 3rd, 1984.

11 Richard Wright, “Richard Wright Describes the Birth of Black Boy," New York Post, November 20, 1944, p. B6.

12 Richard Wright, The Outsider (New York: Harper & Brothers, 1953), p. 405.

13 Reilly, p. 268.

14 Edward Margolies, The Art of Richard Wright (Carbondale: Southern Illinois University Press, 1969), p. 27.

15 Fabre, pp. 399-400.

元→「リチャード・ライトと『ブラック・パワー』」

執筆年

1986年

収録・公開

Memoirs of the Osaka Institute of Technology, Series B, Vol. 31, No. 1: 37-48

ダウンロード

Richard Wright and Black Power(119KB)

1976~89年の執筆物

概要

ライトのアフリカ系アメリカ人の歴史書に関する作品論です。1985年11月にライトのシンポジウムで初めてミシシッピを訪れたとき、ライトが書いたこの歴史に関する本について書きたいと思いました。この年の夏に、またミシシッピを訪ねて一人で歩きました。ファーブルさんの伝記に書かれているライトがかつて住んだ所を歩いてみたいと考えたからです。
ニューヨークからニューオリンズに飛び、そこからプロペラ機で州都ジャクソンに飛び、グリーウッド、ナチェツ、メンフィスと歩きました。
もちろん、ライトの生きた1910年代、20年代のミシシッピが存在するわけもありませんが、歩いてみたいと思いました。そして、この文章を書きました。

本文

「リチャード・ライトと『千二百万人の黒人の声』」

「黒人研究」56号(1986)50-54ペイジ

Ⅰ. 『1200万の黒人の声』

『1200万の黒人の声』(1941) は、なかなかの力作である。『ネイティヴ・サン』(1940)と『ブラック・ボーイ』(1945)の谷間にあって、まとまった評こそ少ないが、ライトの人と作品を理解する上で欠かすことの出来ない存在である。
『1200万の黒人の声』は、2つの点で重要な役割を果たしている。一つは、それまでにライトが発表した物語や小説の作品背景の一部を審らかにした点である。もう一つは、歴史の流れの中で社会と個人の関係を把え直す作業が、結果的に思わぬ副産物を生んだーつまり、苦々しい過去300年の黒人体験を、歴史というフィルターにかけることによって、その忌まわしい過去の体験を濾過し、未来に生かそうとする視点にライトが曙光を見い出し始めた点である。疎外された窮状をむしろ逆に有利な立場として捕えなおす視点が、当時コミュニズムに殆んど希望を託せなくなっていたライトには、ひとすじの光に見えたことだろう。その視点が、やがて「地下にひそむ男」を、そして『ブラック・ボーイ』を生む。
『1200万の黒人の声』は、文化として黒人が受け継いできたスピリチュアルズ、ブルース、ジャズなどを盛り込み、自らが朗読してそのレコードをウッドスン博士に献じたラングストン・ヒューズの『黒人史の栄光』のように、有名、無名の戦士たちの栄光への闘いの讃歌ではない。むしろ、英雄たちの「栄光への闘い」の一切を省き、少数の支配者層に搾取され、虐げられ続けてきた南部の小作農民と北部の都市労働者に焦点を絞り、エドウィン・ロスカム編の写真をふんだんに織り込んだ「ひとつの黒人民衆史」である。1
『1200万の黒人の声』は、正確な数字に裏打ちされた社会学的、或いは人類学的な歴史書ではない。その序で6つの作品の名を挙げ、概念や解釈の大半を深く依存している点をあっさり断った上で、思い切りの簡素化をはかった、言わばおおざっぱな「歴史書」である。ライトのよき理解者であり、協力者でもあった社会学者ホレイス・ケイトンは、本書を書評として取り上げて次のように語っている。

私たち社会学者は資料をつくってきたし、その理論も充分承知している。しかし、それが必要としている力や形では述べることが出来なかった……この新書は、簡潔で、直接的で、力強い点において秀れている……ライトが文を書き、ロスカムが写真を配したものと同じ社会がアメリカに存在し得はしないだろう……しかし、その社会は確かに存在する、永年の間、同僚たちと私は数字と地図とグラフによってその社会を描き出そうと努めてきた。今、ライトとロスカムは、今まで誰も語ったことのないような物語を語りかけている。2

『1200万の黒人の声』は、歴史書というよりはむしろライトの心の「物語」である。小説家のライトが歴史そのものを取り上げたのも、そして極端なまでにその簡素化をはかったのも、ひとえに「歴史」を借りて己を語りたかったからだ。それは『ネイティヴ・サン』でロバート・ニクソン事件を借用はしたが、小説の基調をあくまで「自分自身の感性経験」3 に置いたのと同じである。小説家が歴史家や社会学者の「概念や解釈の大半」を借り、思い切ったその簡素化をやって「己」を語ったからこそ、小説家にしか持ち得ない言葉の力を最大限に生かして読者に強烈なインパクトを与えることが出来たのではないか。その「物語」には、ライトの南部が、ライトの北部が、そしてライトのアメリカが熱っぽく語られている。

Ⅱ. ライトと南部

南部を語るライトの作品には、いつも反発と愛着が複雑に絡み合っている。人としての存在をかたくなに認めず黒人を疎外し続けてきた白人社会への反発やジム・クロウ体制下で苦しみながら、尚自らの惨状の実体を解し得ない無恥厚顔な黒人達への反発とどんな状況下であれ自分が確かに生まれ、育った風土への愛着などである。しかしながら、苦難の歴史を生き永らえてきた黒人同胞への愛着がこれほどまでに示された作品も少なかろう。
「毎日埃っぽい農場や街通りの堅い舗道で私たち黒人を見かけても、あなた方はいつもあたりまえだと考えるし、私たちのことを知っていると思っているが、私たちの歴史はあなた方が考えているよりも遙かに奇妙だし、それに私たちは見かけとは違う」4 とライトは語り始める。人間としての生活を営んでいたアフリカから奴隷として無理やり新大陸に連れて来られた祖先のアフリカ人たちを代弁してライトは次のように語る。

私たちの神は死に絶え、もはや答えてはくれなかった。アフリカの故郷を離れたという精神的外傷、長い間航路の苦しみ、渇き、飢え、奴隷船の恐怖、これらすべてのものによって、私たちは空っぽになり、感覚を失ない、魂を奪い去られてしまった、そして後にはただ心の強い衝動と恐怖感、疲弊感だけが残された。(15ペイジ)

奴隷として次々に新大陸に送り込まれた黒人たちは、各農園に振り分けられ耕す道具として利用された。解放宣言により、法的に「自由」を保証されはしたが、経済力、政治力を持たない多数の黒人が、ひと握りの金持ち白人土地所有者に搾取される構図は変らず、名前が「奴隷」から「小作人」に変ったに過ぎなかった。それでも、黒人たちの耕す土地は美しかった。ファーブル氏が指摘するように「私たちの耕す土地は美しい……」で始まる次のくだりは、ライトが南部について紡ぎ出した最も美しい文章の一つであろう。5そこにはライトの風土への愛着が滲み出ている。

私たちの耕す土地は美しい・・・・・・
南部の春は静かな物音と万物の成育する光景で一杯である。林檎の芽が生き生きと花を咲かせ、忍冬(すいかづら)が家の脇を伝う。向日葵は暑い野で頭を垂れる……・
夏には泰山木が何マイルにも渡って芳香を野辺に充たす……・蝶が熱気の中をひらひらと舞い、雀蜂が鋭い、跡切れない詩を唄う……
秋には土地が鮮やかに色づく…綿が摘まれ、綿繰り機にかけられる……
冬には、林に、冷たい鉛色の冬に燃す薪を集める男たちが出すのであろう、高い木に鉄斧の食い込む音が響く……時折、川は堤から溢れ、後に土地を肥やす厚い沈泥の層が残る、その時、大地の様子はまばゆく物わびしく感じられはするが、はじめての日の静けさと不思議さと畏怖に満ちている。(32-34ペイジ)

しかし、ジム・クロウ体制の下では、黒人たちが如何に土地を美しく耕そうと収穫が公平に分配されることはなかった。最後の綿が綿繰り機にかけられ、梱詰めが終るとき、結局は更に借金がかさんだことを思い知らされる。そんな時、黒人小作人は目を伏せ、そしてつぶやくのである。

ひとつの零はひとつの零、
5はひとつの数字、
すべて白人のもの、
「黒んぼ」のもの何もなく……(42ペイジ)

「火と雲」(1938) の冒頭の場面で、家路を急ぐ主人公テイラーが口ずさんでいたあの歌6 には、そして『ひでえ日だ』(1963)の主人公ジェイクと3人の仲間が、郵便局での仕事中に、南部を懐しんで交した会話の中で歌ったあの歌7 には、実はこんな黒人小作人の恨みがこめられていた。
美しい風土と残虐な白人社会。その対照は「ビッグ・ボーイは故郷を去る」(1936)のイメージの基調をなしている。黒蝶が舞い、蜜蜂が稔り、忍冬(すいかづら)の甘い香りが漂う。草いきれの中、遠くに列車の汽笛を聞きながら戯れる4人の少年。「犬と黒んぼ入るべからず」の法に触れただけの4人への制裁はあまりにも凄まじかった。風土が美しければ美しいほど、読者の目には白人社会がますます酷なものに映る。
綿花の帝国は、しかし、崩壊し、南部は破産する。多くの農園は北部の大資本家の手中に落ち、トラクターが黒人たちの仕事を奪っていった。黒人たちは増え続ける家族を抱えて行き暮れた。歳月は去来しても、生活の厳しさは増すばかり、「犠性者となるか或いは反逆者となるか」(57ペイジ)、他に道は残されてはいなかった。この選択が「河のほとりで」(1938)の主人公マンの苦境のイメージの一つの基調である。濁流に家ごと流されてしまうか、或いは白人から掠めたボートを使うか。又、ボートの黒人青年に真相を打ち明けて逃亡するか、或いは白人を射殺したことでリンチの憂目にあうことを覚悟するか。又、目撃者の家族を殺すべきか、或いは運よく逃れることを願うか。いずれの場合も、どちらの選択肢にも、希望はない。身重に悶える妻や家族を乗せて、ごうごうと渦巻く暗闇の濁流を遡るマン。やっと辿りついた病院で、妻の死を悼む時間すら与えられずに作業に駆り出され、結局は射殺されて死んで行くマン。そのイメージは、南部「破産」のあおりを受けて、家族を抱えてただ行き暮れる黒人小作人たちのイメージにあまりにも似通っていよう。
南部じゅうを移動しながら、北部の大資本家の手による「農園工場」で働く黒人たちに、北部の大都市から「自由」への誘いの声がかかった時、かつての白人大地主とかつての黒人小作人との間で次のようなやりとりがあった。

「おい黒んぼ、どうしようってんだ」
「南部の土を足から払ってんでさ、だんな」
「おい黒んぼ、北部じゃ飢え死ぬぜ」
「構うもんかね。人間いつか死ぬんでさあ」・・・・・・
「おめえ、北部じゃ凍えちまうぜ」
「構うもんかね」・・・・・・
「聞いた風な口をきくな、黒んぼ」
「口をきいちゃいないんで、ここを離れてんでさあ」
「おい、でっけえ学校おっ建ててやるぜ」
「ここで知事でいるよかシカゴで街燈柱でいる方がましでさあ」(87-88ペイジ)

『ひでえ日だ』の4人の会話の中にあらわれる「ミシシッピで知事になるよりはむしろシカゴで街燈柱でいる方がいい」8 の歌は、こんな情況の下でつくられた。「1890年から1920年にかけて200万人以上の黒人が南部を離れた。」(89ペイジ)

Ⅲ.ライトと北部

あこがれの北部も、黒人たちにはやはり約束の地ではなかった。ライトは南部を引き合いに出して、北部を次のように語る。

……私たちは人の群れの只中で暮らしている、しかも人と人との間には大きな隔りがあって、その隔りは言葉がその架け橋にはならない。私たちの暮らしはもはや土や太陽や雨や風によるのではなく、仕事と仕事の残酷な論理によっている……南部では暮らしは違っていた、人が人に喋りかけ、ののしって、わめいていた、そして人が人を殺していた……しかし、ここ北部では、冷たい力が人を襲い、圧迫する。それは、一種のものの世界である。(100ペイジ)

「ものの世界」での黒人たちの生活は悲惨を極めたが、その惨状を最も鮮烈に描き出しているのは「キチンネットは……」で始まる各ペイジ写真入りの7ペイジに渡る「キチンネット哀歌」(105-111ペイジ)であろう。家賃の法外さを説いたあとの次のくだりである。

キチンネットは、我々の監獄であり、裁判なき我々への死刑宣告である……
キチンネットは、30人かそれ以上の住人にトイレが一つ、空気が淀んで穢ない為に乳児は早く死ぬ……
キチンネットは、猩紅熱、赤痢、腸チフス、結核、淋病、梅毒、肺炎、それに栄養失調の温床である。
キチンネットは、我々の間に余りにも広範に死をまき散らすので、今や死亡率が出生率を超えてしまっている……キチンネットは、混み合って絶えず騒々しいので、あらゆる種類の犯罪を誘発する場となっている……
キチンネットは、希望を失なった不幸な人々に耐えられない程狭苦しい思いを強いるので、目に見えない摩擦を生み、誉めたり責めたりやり返したりの絶え問ない諍いを起こして人々の人格を歪めている。
キチンネットは、個人の人格に圧迫感や緊張感を与えるので、よくてせいぜい独り何とかやっていこうと、多くは争うことを諦め、妻や夫や子供さえ残したまま家を出てしまう。
キチンネットは、夫に棄てられた母親が膝に子供を抱えて坐っている、そんな何千という一部屋式の家を生み出している。
キチンネットは、伸び盛りの子供たちの人格を挫き、秩序を壊し、希望を奪っている……
キチンネットは、黒人の少年たちをいつも苛々させ何かしたいという気持ちにさせている。その結果、少年たちは家から飛び出し、他の落ち着きをなくした、徒党を組んだ少年たちと一緒になることになる……(106-111ペイジ)

この「キチンネット哀歌」は、『ネイティヴ・サン』の舞台設定や家族構成などのねらいを手に取るように教えてくれる。冒頭の場面で、ビガー兄弟に鼠を殺させたのは、30センチ以上もある太った鼠にサウス・サイドの穢なさを象徴させたかったからだし、その 「格闘」によってあたりの騒々しさを読者に印象づけたかったからだ。又、舞台をキチンネットに設定したのは、女性が着替えする度毎に目をそらしながら恥しさをこらえたり、「耐えられない程苦しい思い」を強いられて「咎めたり責めたりやり返したりの絶え間ない諍い」を余儀なくされることによってビガーや家族が如何にその人格を歪められているかを強調したかったからだ。又、ビガーと仲間に、白人の店を襲うことで喧嘩させたのも、キチンネットによって人格を挫かれた少年たちが街に飛び出してどんな日々を過ごしているかを示したかったからだ。又、母親と3人の子供という家族構成は、サウス・サイドにならどこにでも見られる「争うことを諦め」た夫に、父親に捨てられた母子家庭を持ち出したかったからだ。
様々な問題を抱えるサウス・サイドは、人種の問題をはらむアメリカの産物に他ならなかったし、キチンネットは、そのサウス・サイドの言わば縮図であったと言ってよい。ビカーを生んだ病めるアメリカ社会を描こうとするライトにとって、サウス・サイドは、そしてキチンネットは、持ち出さねばならぬ恰好の舞台であったと言える。
ビガーの住むキチンネットは、実は慈善事業の一環として、ビガーに運転手の職を与えてくれたあのドールトン氏のものだったが、かつて南部で、大農園主が奴隷を、小作人を食いものにし続けたように、北部でもひと握りの大資本家が多数の貧しい黒人労働者を搾取するという構図はいささかも変わっていなかったのである。法に守られ、貧乏白人を巧みに利用しながら。

Ⅳ. ライトと社会

歴史を通してライトが描き出したのは、歴史や社会や経済機構という巨大な枠組の中で、なす術もなく虐げられ、翻弄され続けて来た無力な黒人たちの姿だった。それはある場合には、自分や家族を捨てた無学な小作人の父親であり、ある場合には、夫に捨てられてあのおぞましいキチンネットの一室で呻吟する母親や叔母マギーの姿である。地に這う年老いた農夫の写真(83ペイジ)は、1940年にメキシコ旅行の帰途、故郷南部にライトが立ち寄った際に再会した、手に泥のついたくわを持ち、ぼろのつなぎを着てミシシッピの赤土の上に立っていた、今はもう年老いた父親のイメージをほうふつとさせる。9 又、壁の崩れ落ちたキチンネットの写真(106ペイジ)は、のちにライトが『アメリカの飢え』の中で記したように、引越し先の下見に出かけた際に、あまりのひどさに泣き崩れてしまったという母親の姿を連想させる。10しかし、何よりもライトが描き出そうとしたのは、時代の大きな流れの中で、故郷を捨て北部の大都市シカゴの片隅で辛苦を味わう運命に弄ばれはしたが、それでも懸命に自分を生きてきたライト自身の姿ではなかったか。かといって「故郷のアフリカから、かつてなかったほど最も複雑に、高度に工業化された文明の真只中にほうり出されたが、今まで殆んど誰も持たなかったような意識や記憶を持って、今日しっかりと立っている」(146ペイジ)と語るライトには、苦難を強いた社会や時代に対する憤りや、或いは自分を捨てた父親への恨みはない。むしろ、滅び去っていてもおかしくない程厳しい歴史の中をよくぞくぐり抜け、生き永らえて来た黒人同胞への同情と愛着がある。そこには、戦時下、『資本論』の入ったカバンを片手に南部を行くのは危険だという白人の友人に向って「しかし、ミシシッピの親戚を尋ねたい」「しかし、南部を見たい、そこで生まれたんだ」11 と言い切って、父親との再会を果たし、「私は父を許し、父を憐れに思った」12 と記し得た姿と相通ずるものがある。そんなライトの姿勢を、エリスンは、やはり見逃してはいない。

あなたの歴史を読んだ後、私はとっくに血や骨やこの体で、或いは一番奥深い記憶や考えの中ですっかりそれを承知しているのですが、あなたの歴史を読み、写真をみたあと、感情の生きものである私たち黒人は、将来闘いの中で最も手ごたえのある打撃を与えると確信しました……私が知っている多くのことにあなたが苦しんで来られたことも、そしてあなたが学ばれた真実は黒人の真実だということもずっとわかっていました……あなたの本から滲み出てくるこの過去はいつも私たちの中で生々しく、ぴりぴりと、ひりひりと生きています……あらゆる残忍な仕打ちや飢えや苦しみを経験したのち、私たちがその体験に愛着を示し、受容し始めた現実から湧きあがって来るほろ苦い誇りを私はあなたの本から感じます。13

奇しくも、この本が出されてから約半世紀後に、ミシシッピ州は、かつて故郷を離れた今は亡き息子を「リチャード・ライト死後25周年記念国際シンポジウム」と銘打ってむかえいれた。「ミシシッピはミシシッピの息子に敬意を捧ぐ」の見出しをつけたニューヨーク・タイムズ紙のインタビューの中で、エリスンは自分や他の黒人作家がライトから少なからず感化を受けたことについて触れたあと「ミシシッピ大学でライトの会議が持たれたことは意義深い」14 と述べているが、その感慨はどんなものであったであろうか。南部に反発しながらも、生まれ育った南部への愛着を捨て切れず、南部社会と自分との意味合いを終生考え続けて止まなかったライト。そんなライトを理解する一つの鍵を、たしかにこの『1200万の黒人の声』は握っている。
「その体験に愛着を示し、受容し始めた」視点が、まもなく「地下にひそむ男」を、そして『ブラック・ボーイ』を生む。

<註>

1 A Folk History of the Negro in the United States が副題である。全体は152ペイジ、4章から成っており、主として南部の小作農民を扱った2章と、主として北部の都市労働者を扱った3章がその8割を占めている。掲載写真はジャケットの分も含め88枚である。
2 Horace R. Cayton, “Wright’s New Book: More than a Study of Social Status," Pittsburgh Courier (November 15, 1941), rpt. in Richard Wright: The Critical Reception, ed. John M. Reilly (n.p.: Burt Franklin, 1978), p. 104.
3 Michel Fabre, The Unfinished Quest of Richard Wright, tra. Isabel Barzun (New York: Morrow, 1973), p. 173.
4 Richard Wright, 12 Million Black Voices (New York: Viking Press, 1941), p. 10. 以下の引用はこのテキストによる。
5 Fabre, The World of Richard Wright (Jackson: University Press of Mississippi, 1985), pp. 85-86.

 6 Wright, Uncle Tom’s Children (1940; rpt. Cleaveland & New York: World, 1943), p. 153.
7 Wright, Lawd Today (New York: Walker, 1963), p, 153.
8 Wright, Lawd Today, p. 154.
9 Wright, Black Boy (New York: Harper & Brothers, 1945), p. 30.
10 Wright, American Hunger (New York: Harper & Row, 1977), p. 42.
11 Wright, “I Was in the South Where Neither Law nor Tradition Was on My Side," in Bondage, Freedom and Beyond (New York: Doubleday, 1971), p. 83.
12 Wright, Black Boy, p. 30.
13 Fabre, The World of Richard Wright, p. 88.
14 “Mississippi Offers Homage to Native Son," The New York Times (November 23, 1985), p. 1

執筆年

1986年

収録・公開

「黒人研究」56号50-54ペイジ

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リチャード・ライトと『千二百万人の黒人の声』(174KB)