Eagles’ Malcolm Jenkins supports ‘College Behind Bars,’ a prison documentary The four-part PBS series airs on Nov. 25 and 26 at 9 p.m.

NEW YORK — In between his busy football schedule, Philadelphia Eagles safety Malcolm Jenkins sat in a room with alumni of the Bard Prison Initiative (BPI), a program that allows men and women to work toward college degrees while incarcerated. He listened to the stories of the initiative’s alumni who proved that they would not let the prison system define who they were as human beings.

They walked in as inmates and left prison as college graduates determined to become productive members of society. Their stories are documented in a PBS series, College Behind Bars, airing on Nov. 25 and Nov. 26 at 9 p.m. ET.

On Tuesday, Jenkins greeted a sold-out crowd at the Apollo Theater in New York City for a special screening of College Behind Bars. As a social justice advocate and co-founder of the Players Coalition, an organization composed of NFL players designed to build support, challenge policies and bring awareness to issues that matter most in black communities, Jenkins threw his support behind the film.

The documentary, directed and produced by Lynn Novick and Sarah Botstein, follows more than a dozen incarcerated men and women over the course of four years and details the setbacks and triumphs faced on their journeys to become college graduates. Throughout the film, which bounces between six New York correctional facilities that support the BPI curriculum, men and women are shown studying subjects ranging from genetics to intermediate Chinese.

College Behind Bars

College Behind Bars airs on Nov. 25 and Nov. 26 on PBS at 9 p.m. ET.

Cody Slusher

“We’ve been conditioned to have an image of what inmates look like when in reality, they are citizens like all of us. We just paint them in this narrative in order to punish them,” Jenkins said before the screening. “But now, I think it is time for us to be more restorative in a way that we deal with incarceration knowing that inevitably, the majority of these people are going to come back in this society.”

There are 51,000 men and 2,400 women incarcerated in New York state, according to the documentary. More than 900 inmates are seeking an education, and 300 are actively enrolled in BPI at a cost of $8,000 per student per year. About 600 alumni have been released from prison and fewer than 4% have gone back, Jenkins told the packed audience.

Besides discussing the costs to taxpayers for education behind bars, the documentary revisits whether prisoners should receive Pell Grants again. Until 1993, incarcerated men and women were eligible for Pell Grants under the Higher Education Act of 1965. But a year later, after the Violent Crime Control and Law Enforcement Act of 1994 passed under the Clinton administration, Pell Grant funding was stripped from prisoners hoping to receive a college education while incarcerated.

“I thought I knew a lot about American history, but I was surprised to learn that, for decades, college was commonplace in prisons across America. But with the 1994 crime bill, Congress and the Clinton administration banned Pell Grants for incarcerated people,” said Ken Burns, the film’s executive producer. “Both Republicans and Democrats were on board with this. The vote wasn’t really about saving taxpayer dollars. It was about punishment and denying opportunity. Eliminating Pell Grants for people in prison cut $35 million from the federal budget. That might sound like a lot, but if you consider at the same time, again as part of the 1994 Crime Bill, Congress committed $10 billion to build more prisons — enough money to fund college in prisons for 200 years.”

Now, supporters are pushing for a bipartisan bill known as the Restoring Education and Learning Act to reverse the ban.

“We’re encouraging people to write and hit up their Congress reps to make sure they do that so they can look at initiatives like BPI and see how much success they’re having and how little the cost is compared to their incarceration,” Jenkins said. “If we can keep people out of prison, we need to do whatever we can to make sure that it happens.”

Advocacy has always been a focal point for Jenkins, and besides supporting films such as College Behind Bars, Jenkins has been working on projects of his own through Listen Up Media, a company he founded in 2018. Much like the storytelling in College Behind Bars, Jenkins’ vision for his media company is to change the negative narratives often portrayed through television and film by giving marginalized groups the power to tell their own stories. Recently, Jenkins was the executive producer for the company’s first film, Black Boys, which will debut at the South by Southwest Festival next year.

Jenkins’ work continues on the football field as well, leading the Players Coalition and advocating for change within the NFL. In August, the NFL announced a new partnership with rapper and business mogul Jay-Z’s Roc Nation to help with the league’s live game entertainment, but also to boost social justice awareness.

“Everybody was kind of on alert when Roc Nation comes on board and obviously made news,” Jenkins said. “But one of the things [the Players Coalition] wanted to do was really sit back and see what their intentions were, what their plan was and how they wanted to fit into it. So far, they’ve come in and really want to be a support to and amplify the voices of players. They committed a ton of resources and dollars, not to Players Coalition but to the initiative and really drawing attention and awareness. They do that better than anybody. So, we’ll continue to try to work with them on furthering our initiatives, do some storytelling and really amplify this more than we have been able to already.”

Jenkins expressed his disappointment that former San Francisco 49ers quarterback Colin Kaepernick is still without a team, but also believes it is up to the players to continue to push the envelope when it comes to social justice issues and the NFL. With the help of Roc Nation and the continuation of serious conversations around the important issues, Jenkins is content with the direction in which things are heading and hopes that players continue to take advantage of letting their voices be heard.

“As long as we have the platform, we need to push it as far as we can. And adding people like Jay-Z and Roc Nation can help us do that,” Jenkins said. “I think the league, while it hasn’t been always smooth sailing, has put up funds, has given a platform and I think while it’s there, we’ll take advantage of it.”

Why ‘Fresh Off the Boat’ was a game-changer The longest-running sitcom about an Asian American family is entering its last season

Progress can feel both glacially slow and lightning quick at the same time. In 2015, when ABC premiered Fresh Off the Boat, it was the first network show with an Asian American cast since Margaret Cho’s All-American Girl premiered in 1994. Now six seasons later, the longest running sitcom about an Asian American family in television history will come to an end in February after 116 episodes.

ABC Entertainment president Karey Burke said of the show: “We couldn’t be prouder of this game-changing show and the impact it has had on our cultural landscape.” It was an impact that deserves its due.

From left to right: ABC’s Fresh Off the Boat stars Forrest Wheeler as Emery Huang, Hudson Yang as Eddie Huang, Ian Chen as Evan Huang, Constance Wu as Jessica Huang, Randall Park as Louis Huang, Lucille Soong as Grandma Huang, Chelsey Crisp as Honey, and Ray Wise as Marvin.

ABC/Andrew Eccles

I grew up in Southern California, infatuated with Hollywood. That was fitting, considering my mom named me after actor Cary Grant. She and I bonded over movies and TV. For an immigrant who came to this country with little family and no friends, movies often provided a respite for my mom’s transition to a new world despite the language barrier. It was a joy she loved sharing with me. That’s the power of film. But for all the content we consumed, we rarely had the chance to watch vivid, complex characters who looked like us.

When I was in kindergarten, Top Gun came out and my friend and I were on the jungle gym pretending to be Maverick and Iceman. I distinctly remember not even considering being Maverick because I thought there was no way I could possibly be the most important person in a story. Even if it was my own. I didn’t look the part. People like me never looked the part. Maybe, just maybe, I could be the main character’s friend.

I remember acting out imaginary movies in my house, pretending to be the blond, white hero, because that seemed like a better reality. I didn’t see any American-born Asian man without a heavy accent living his best life on-screen. It’s so clichéd and I roll my eyes as I write this — but that’s why representation matters. It’s not an affront to the status quo, it’s just a minority voice that says, “I also exist.”

In Netflix’s new film, Dolemite is My Name, the Lady Reed character (played by Da’Vine Joy Randolph) says: “I’m so grateful for you putting me in this movie because I ain’t never seen nobody that looks like me up there on that big screen.” It’s a common sentiment among minorities. Randall Park, one of the stars of Fresh Off the Boat, posted on Instagram about the show’s cancellation: “When I first started in this business … I would’ve been completely happy to be a funny neighbor or snarky co-worker. At the time, those were the kinds of roles that were available for folks like me.”

From left to right: Ian Chen, Forrest Wheeler and Hudson Yang in Fresh Off the Boat’s Cousin Eddie episode on Dec. 14, 2018.

Byron Cohen via Getty Images

Actor Ken Jeong recently tweeted: “If it wasn’t for #FreshOffTheBoat there would be no #DrKen or #CrazyRichAsians.” Fresh Off the Boat set the course for what could be for Asian American representation, while Crazy Rich Asians, the highest grossing romcom in the last decade, sprinted away with the baton. Since Crazy Rich Asians, which stars Fresh Off the Boat’s Constance Wu, studios are suddenly interested in Asian American stories, including Netflix’s Always Be My Maybe with Randall Park and comedian Ali Wong, a former writer on Fresh Off the Boat.

By no means is Fresh Off the Boat a perfect show. Loosely based on chef/author/long-suffering Knicks fan Eddie Huang’s memoir, the show’s ratings have been in steady decline and even Wu voiced frustration when the show was last renewed. But I will always remember the first episode of its third season, which encapsulated the first-generation immigrant experience in a way I’d never seen before. In the Coming to America episode, the Huang family visits Taiwan, where they emigrated from. While there, they realize they’ve changed and Taiwan is no longer the comforting home it once was. But when they are in America, they have no family, stick out as the only Asian Americans in their white suburban neighborhood and never truly fit in because of their appearance and traditions. At this point, the father character (Park) says: “We are Patrick Swayze in Ghost — stuck between two worlds, part of both, belonging to neither.”

Fresh Off the Boat was the first network show with an Asian American cast since Margaret Cho’s All-American Girl premiered in 1994.

Photo Archives/Walt Disney Television via Getty Images

That episode explained and made relatable in one sentence a tough experience to describe: the in-betweenness of immigrant life. That’s not just applicable to Asians, but to everyone — Latino, African, European, etc. How do you connect to your root country if you’ve never been there? How do you wholly embrace America, when America doesn’t always embrace you back? Where do I belong if I’m always proving or defending my right to be here?

Like any content featuring minorities, Fresh Off the Boat doesn’t represent the entire Asian American diaspora, but I sure could relate to a helluva lot of it. It helped usher Asian American faces into the limelight, share some of our culture and dispel stereotypes. And it just might help some little Asian kids struggling with their identity to believe they don’t have to be Iceman in their own life story. They, too, can be Maverick.

A revival of ‘for colored girls’ feels fit for 2019 Ntozake Shange’s groundbreaking choreopoem gets a new presentation in New York

About three-quarters of the way through for colored girls who have considered suicide/when the rainbow is enuf, the women of Ntozake Shange’s 1976 choreopoem recreate the oh-so-common laments of men who just can’t get it together:

lady in blue: that n—– will be back tomorrow, sayin’ ‘i’m sorry’

lady in yellow: get this, last week my ol man came in sayin, ‘i don’t know how she got yr number baby, i’m sorry’

lady in brown: no this one is it, ‘o baby, ya know i waz high, i’m sorry’

lady in purple: ‘i’m only human, and inadequacy is what makes us human, &

if we was perfect we wdnt have nothin to strive for, so you might as well go on and forgive me pretty baby, cause i’m sorry’

lady in green: ‘shut up b—-, i told you i waz sorry’

When actor Okwui Okpokwasili, who plays Lady in Green in the revival of for colored girls at New York’s Public Theater, spat out those last words from an abusive, ungrateful partner, they landed with a slap. She had to direct them at one of her sisters in color, and not some awful boyfriend, but she smiled and made eye contact with her scene partner. “I’m sorry,” she mouthed.

The show went on, and it was a moment, not even necessarily for the audience, that was easily overlooked. And yet it embodied the spirit of sisterhood that dances through this staging of for colored girls, directed by Leah C. Gardiner and choreographed by the Tony-nominated Camille A. Brown, whose work appeared last season in Choir Boy.

Okwui Okpokwasili (foreground) plays Lady in Green in the revival of for colored girls.

Jean Marcus

Shortly after Shange died at age 70 in October 2018, the Public Theater announced it would revive her most well-known work. for colored girls made its off-Broadway debut there in 1976, before moving uptown to Broadway’s Booth Theatre. With its questions and worries about sexuality, virginity, intimate partner abuse, police violence, cultural appropriation, abortion, trifling romantic partners, and sexual assault, for colored girls remains as relevant now as it was when Shange first began workshopping it in Berkeley, California, in 1974.

for colored girls came into being amid the experimental Black Arts Movement. Other luminaries of the movement, who seemed as though they would live forever, have also taken their leave in recent years — Maya Angelou and Amiri Baraka in 2014, and Toni Morrison earlier this year.

The Black Arts Movement both documented and propelled social change, and something similar feels like it’s taking place in New York theater now. It is full of urgent, strange, nervy work that is interrogating whiteness and challenging who holds power in the theater and in society at large. Artists such as Michael R. Jackson, Donja R. Love, Jackie Sibblies Drury, Jeremy O. Harris, Aleshea Harris, Patricia Ione Lloyd, and Jordan E. Cooper have distilled the essence of the movement, leaving its less effective elements consigned to the 1970s, and built off what works.

Brown and Gardiner have brought forth a revival brimming with reverence and fearlessness. Their work isn’t intimidated by Shange’s position within the black canon. Instead, they embrace it, and her, as a sister and contemporary. The direction feels both new and simultaneously lived-in. Because social dance and natural movement play such a big role in Brown’s work, there’s an accessible grace and effortless modernity about this show.

The Public’s revival is staged in the round, in a space that surrounds the audience with hazy, homey mirrors. Lucite installations that resemble wind chimes, like something you might have pulled out of your grandmother’s attic, hang from the ceiling. The performers lounge among the audience when they’re not speaking or dancing.

“Just as Women’s Studies had rooted me to an articulated female heritage & imperative, so dance as explicated by Raymond Sawyer & Ed Mock insisted that everything African, everything halfway colloquial, a grimace, a strut, an arched back over a yawn, waz mine,” Shange wrote in her introduction to the published choreopoem. “I moved what waz my unconscious knowledge of being in a colored woman’s body to my known everydayness.”

In this new revival, men are present in the words, but not on the stage. The women recount their deeds, the fun they provide, the sorrow they inflict.

Jean Marcus

Screen adaptations of for colored girls have never quite captured the essence of the choreopoem — its downtown New York theater sensibility and its grungy simplicity, born of a hunger to make art even when one can barely afford the basics to stage it. Oz Scott directed a 1981 adaptation for the American Playhouse series that included Lynn Whitfield and Alfre Woodard and expanded the world of the choreopoem to include men in the production. Tyler Perry’s 2010 feature film, which starred Janet Jackson, Thandie Newton, Kimberly Elise, Anika Noni Rose, Loretta Devine, Tessa Thompson, Kerry Washington, and Whoopi Goldberg, added a similarly unwelcome high-production-value sheen. Even though the show moved to Broadway, Shange maintained that her tastes were simpler. “for colored girls . . . is either too big for my off-off Broadway tastes, or too little for my exaggerated sense of freedom, held over from seven years of improvised poetry readings,” she wrote.

In this new revival, men are present in the words, but not on the stage. The women recount their deeds, the fun they provide, the sorrow they inflict. In between, in the margins of the words and performances, is the love black women hold for each other. This for colored girls offers a metatextual take on how black female queerness often exists in the cracks between the floorboards of our worlds. It doesn’t necessarily show up on the page, but it’s in the dreamy, flirty, sassy dances recreated by the women as they recall vignettes from their lives. In those moments, Shange isn’t just a part of the Black Arts Movement, but incorporated into the literary sisterhood of Alice Walker’s The Color Purple and Gloria Naylor’s The Women of Brewster Place.

In the mirrors of the for colored girls set (designed by Myung Hee Cho), light bounces around the room, but magic does, too. The room buzzes with the love black women offer each other, both romantic and not. If a black woman enters searching for God in herself, she need only look up and around.

 

‘Watchmen’ episode four: ‘If You Don’t Like My Story Write Your Own’ The show introduces a new character and starts picking at scabs of inherited trauma

Let’s talk about trauma — specifically, the inherited kind.

On top of racism, upended power dynamics, the seeming oxymoron that is liberal authoritarianism, vigilantism, musical theater, and the history of the West, HBO’s Watchmen has now dumped epigenetics — the study of how genes are altered because of a person’s exposure to trauma, and how those alterations get passed down through multiple generations — into the bucket of things to consider as we’re watching the show.

“Oh,” you say.

“This is too much to hold in one’s head,” you say.

Damon Lindelof & Co. seem to have an answer to that objection in the form of the title of this week’s episode: If You Don’t Like My Story Write Your Own. That’s not the only bit of meta commentary folded into this episode. This week’s Watchmen isn’t just about inherited trauma; it’s about how it informs the way we think of ourselves, if we choose to engage with it at all.

The new character introduced this week, Hong Chau’s Lady Trieu, appears to be feeding her own Vietnam War trauma to her daughter with an IV drip. Still, she doesn’t seem to appreciate Will’s efforts to do the same to his granddaughter Angela, using a bottle of pills, as we learn during a tête-à-tête between the two in the final minutes of If You Don’t Like My Story.

“The pills — they’re passive-aggressive exposition,” Trieu says. “If you want her to know who you are, just tell her.”

“She’s not going to listen,” Will says. “She needs to experience things by herself.”

“It’s still too cute by half,” she answers, sneaking in a winking critique of the show itself.

This week’s Watchmen isn’t just about inherited trauma; it’s about how it informs the way we think of ourselves, if we choose to engage with it at all.

We’ve got a lot of trauma to unpack, and I want to start with Laurie and Angela. Last week, I theorized that the two women have more in common than they realize. They’re both cops. They both have experience with vigilantism. And they both seem to be having some spiritual issues. Now that Angela Abar’s atheist husband Cal (Yahya-Abdul Mateen II) has met Laurie, he seems to think Laurie might not be Angela’s enemy, but someone who can help her.

Laurie, who is now running the Tulsa Police Department in the wake of Chief Crawford’s death may not know everything about Angela, but she’s making some intelligent guesses. The two are riding together, trying to solve the mystery of how and why Angela’s car was sucked up into the sky the night Chief Crawford was killed, and returned the night of his, err, explosive burial.

Sister Night (Regina King) confronts Laurie Blake (Jean Smart) in Watchmen.

Mark Hill/HBO

“People who wear masks are driven by trauma,” Laurie tells Angela. “They’re obsessed with justice because of some injustice they suffered, usually when they were kids. Ergo — mask. It hides the pain.”

Laurie was born to wear the mask. Her mother, Sally Jupiter, was the original Silk Spectre of the Minutemen, the crime-fighting cadre from Alan Moore’s Watchmen comic. Laurie’s father, Eddie Blake, also of the Minutemen, fought crime as The Comedian. Eddie also sexually assaulted Sally. Years after the assault, Sally and Eddie had a consensual encounter, and Laurie was conceived. Laurie grew up to go into the family business of costumed crime-fighting, fell in love with Dr. Manhattan, broke up with Dr. Manhattan, and took up with another hero, Nite Owl/Dan Dreiberg.

Well, now Dreiberg’s in federal custody thanks to the Keene Act, a law passed in 1977 that outlawed costumed vigilantism, and he’s been there for decades. Just as Laurie is actually a second-gen Silk Spectre, her former boss, Senator Keene (James Wolk) is a second-gen public servant — the “Keene” of the Keene Act refers to the senator’s father, who drafted the legislation in the first place.

In the wake of the Keene Act’s passage, Laurie retired from being a superhero and joined the feds. Now she’s trying to solve Chief Crawford’s murder in exchange for Dreiberg’s freedom. Laurie’s dealing with some ambivalence about her role in the world. No wonder she’s making phone calls to Mars to an ex-boyfriend who never seems to answer!

Jeremy Irons (left) as Adrian Veidt and Sara Vickers (right) as his clone servant in Watchmen.

Mark Hill/HBO

Angela, on the other hand, carries trauma that she doesn’t fully understand. She’s a descendant of black people who were targeted during the Tulsa Race Massacre in Oklahoma. But she’s looking for more answers, and she finds them by breaking into the Greenwood Cultural Center to take a look at her family tree. Will is her paternal grandfather, but the government has lost track of him and assumes he died in the massacre. Not so. Will, it turns out, became a police officer in New York in the 1940s and changed his last name to Reeves, which he shares with his favorite hero, the black lawman Bass Reeves.

So besides the trauma of the White Night, which is the reason Angela wears the mask that makes her Sister Night, Angela’s carrying the racial trauma of the Tulsa Race Massacre in her genes. And all she wants to do is outrun it. Angela, after all, is the one who proposes sex with Cal in their closet — the same closet where they were having sex when Angela found out that her boss, friend, and mentor had been hanged. The slogan of her bakery is a pun that celebrates historical Alzheimer’s: “Let Saigons be Saigons.” This is not a woman who wants to confront the past, but bury it. And the thing that won’t allow her to do so is a literal lynching — a radioactive recreation of American racialized extrajudicial violence — that has killed a cop with a Klan robe in his closet.

Talk about an irony that’s too cute by half!

And so Will has entered an alliance with the mysterious Lady Trieu, the trillionaire who purchased Adrian Veidt’s company. So what do we know about Lady Trieu? She has a vivarium that’s recreated the ecosystem of Vietnam in the middle of Tulsa. She’s building a giant clock that she asserts is more than just a giant clock, one that she’s made impervious to rising seas and seismic shifts. She calls it the “first wonder of the new world.” And she’s harboring and/or protecting a fully able-bodied Will.

Watchmen introduces Trieu with a situation that exposes both her questionable ethics and her interest in Veidt’s work. Remember how Veidt keeps creating rudimentary clones and experimenting with them? Now that Trieu’s taken over his company, she’s also taken his research into hyperdrive. When we meet her, she’s using a baby she created with genetic material she owns to extort an infertile couple into selling her their house and land in exchange for it. Trieu’s pitch to them? “Legacy isn’t in land,” she says. “It’s in blood.”

This extraordinarily dense episode was about the trauma we inherit with blood — legacy — whether we want it or not. Does that mean the next episode is about what we do with it?

Stray, but maybe important observations:

  • Lube Man? Really!? Some guy in a shiny silver elastic onesie starts running when he sees Sister Night, douses himself with something, and zips into a sewer grate? I am just as confused about this guy and his significance as you are. But sure, let’s slide with it.
  • I found Chau’s construction of Lady Trieu to be instantly bewitching. She’s self-assured, but not pompous. She’s distant, but not cold. I’ve seen Chau’s work in Downsizing and in the upcoming film Driveways. In all these works, she’s created intricate, detailed characters who are completely distinct from one another. Yet another mesmerizing performance that sets off sparks (in Vietnamese!) when Trieu and Angela meet.
  • Trieu Industries owns and operates the phone booths that allow humans to make calls to Dr. Manhattan. So, are the booths really communing with Mars? Is Trieu Industries listening to the conversations and gathering data about the humans who use the booths? Or are they a placebo — a way of reinforcing a false reality marked by interdimensional squid attacks that help keep the peace by providing humans a way to talk about phenomena they don’t understand?
  • Veidt, wherever and whenever he is, says that he’s been imprisoned for four years. It would appear that he’s growing servants to kill, not just for his own entertainment, but also as subjects for experiments. He’s rigged up a trebuchet whose sole purpose is vaulting humans into the atmosphere. Where exactly is he trying to go?
  • As Will stands up, he tells Lady Trieu, “my feet are just fine.” He walks away from her, unaided. He’s stuck his hand into a pot of boiling water without getting injured. Why was Will using a wheelchair he doesn’t need, one that Angela has now destroyed?

Laurie seems to have a deeper-than-usual interest in the Abar marriage. I can’t tell if it’s because she envies Angela’s ability to have a healthy romantic relationship and fight crime, or if it’s something else. Given her personal history, I can’t blame Laurie for being intrigued. Cal is nurturing, loyal, and handsome. He’s not a rapist, he doesn’t wear a mask, and he’s not in federal custody. In Laurie’s world, he’s practically a unicorn.

Nipsey Hussle is forever in Isaiah Thomas’ heart The first-year Washington Wizards point guard is still trying to come to grips with losing his close friend seven months later

Ermias “Nipsey Hussle” Asghedom collected a litany of titles during his short, yet prolific life. Grammy-nominated rapper. Rollin’ 60s Crip. Community activist. Philanthropist. Entrepreneur. Lauren London’s soulmate. Emani and Kross’ father.

And Isaiah Thomas’ favorite artist — though their marathon, a bond dating back more than a decade, is far deeper than rap. Tattooed on the Washington Wizards point guard’s left leg are two checkered flags and an all-caps mantra, “I been fighting battles up a steep hill.”

“That’s my life story,” Thomas said shortly after the Wizards’ practice in early October. The two-time All-Star made his season debut Oct. 26 for Washington after recovering from offseason thumb surgery. He posted an impressive 16 points, three rebounds and five assists in 20 minutes in a 124-122 loss in San Antonio.

The lyrics inked on his skin derive from the now self-written eulogy “Racks In The Middle” from Thomas’ close friend turned guardian angel. Hussle was gunned down in front of his South Central Los Angeles-based Marathon clothing store on March 31. Eric Holder, 29, is facing trial in his murder. Thomas also cherishes another Hussle-inspired tat saying “TMC,” short for “The Marathon Continues” on his right shoulder. It’s an adage that defined their friendship, the similar trajectory of their careers and their ability to find strength after immeasurable grief in both of their lives. Thomas losing his sister and Hussle losing a close childhood friend within months of each other in 2017.

“That’s what it was. We had each other to lean on,” Thomas said. “We went through real-life situations that a lot of people can’t relate to.”

Hussle’s murder shook hip-hop to its core and sent emotional shock waves across the pop culture universe. His death particularly resonated in the NBA community, where he held close friendships with players James Harden, Russell Westbrook, Kawhi Leonard, LeBron James, DeMar DeRozan, Lou Williams, Stephen Curry, Wilson Chandler, Kyle Kuzma and several more.

“[Ballplayers] come from the same environment. They going through the same struggle. They’re just attacking it through their gifts on the court or on the field,” Hussle said in a 2018 interview. “Likewise, we’ll be in the studio and have the playoffs on mute and go back and watch classic performances. And just be like, ‘Look at the zone they was in.’ We both feed off each other.”

Hussle’s bond with Thomas was uniquely poignant. One built off similar self-made, get-it-out-the-mud, rags to riches orbits. Hussle was a child of South Central Los Angeles’ slums who had risen to the cusp of mainstream stardom at the time of his death. And Thomas from last pick in the 2011 NBA draft to undersized superstar point guard and now veteran aiming to prove that a string of injuries aren’t the final professional chapter of his marathon.

Thomas signed with the Wizards following one season with the Nuggets in July. He did so by paying homage to Hussle via Twitter through lyrics applicable to his journey’s newest chapter. As the Wizards start the season for the first time without John Wall in nearly a decade, Thomas will have an opportunity to play valuable minutes as a floor general. The eight-year veteran has coined this season his “victory lap” — an homage to Hussle’s Grammy-nominated final project. “When [Nipsey] came out with Victory Lap, I wasn’t able to play like I wanted to. I wanna show the world I can play at a high level like before I got injured.”

Hussle will be with Thomas for every game this season both in spirit and in playlist. But Thomas hasn’t yet given himself the emotional real estate to ponder how he’ll react not seeing Hussle courtside at his games for the first time since he entered the league with the Sacramento Kings. Thomas hasn’t let go of Hussle. Out of love and loyalty, he won’t. And out of confusion and pain, he refuses.

“I can’t even explain it. To this day it don’t seem real,” Thomas said, looking at the floor. “A person that positive and that genuine to everybody, anybody, it’s like that shouldn’t happen. They always say, ‘The good die young,’ and it’s really like that.”

Every marathon begins with a first step. In the University of Washington’s locker room in the fall of 2008, each member of the men’s basketball team had a chance to be team DJ. Freshman forward Darnell Gant, a Crenshaw High School graduate, used his opportunity to put on for his South Central brethren. One of Hussle’s earliest hits, the Kriss Kross “Jump”-inspired, but code of the street-driven “Hussle In The House” had recently become the MC’s first introduction to some of his earliest fans outside of Los Angeles.

“I was playing [Nipsey],” said Gant. “Then I remember Isaiah coming up to me in the locker room.”

“Who’s that?” Thomas asked.

“This Nipsey from Crenshaw.”

From there, Gant gladly offered his fellow freshman Thomas an immediate curriculum on Hussle. One of the hardest new acts to emerge out of California since The Game dropped The Documentary in 2005. An artist with a vision for his community wise beyond his years — and whose graphic street narratives of Los Angeles were scribed with John Singleton-like precision. Gant never knew Hussle personally, but his OG’s did. All Gant was doing was paying it forward by putting his teammate onto hometown game. He had no way of knowing an otherwise innocent locker room conversation would help inspire an unbreakable bond.

Isaiah Thomas (second from left) and Nipsey Hussle (center) attend the Nipsey Hussle album release party for Victory Lap at Medusa Lounge on Feb. 25, 2018, in Atlanta.

Photo by Prince Williams/Wireimage

Thomas took his education on Hussle far beyond UW’s training facilities. He devoured every piece of Hussle content he could find on the Internet. Thomas would tirelessly tweet Hussle’s lyrics, attaching the @NipseyHussle handle to make sure the rapper would notice the admiration. Hussle, an avid basketball fan with a respectable game himself, soon began following Thomas. The two swapped messages and months later met for the first time at a February 2009 show at Seattle’s Showbox SoDo while Hussle was on The Game’s “LAX” Tour.

“It was genuine love on both sides. He knew who I was, just from playing basketball. I knew who he was and he was up-and-coming [like me],” Thomas reflected. “He was a real genuine person and his energy just rubbed off on everybody in the room. It was dope from day one.”

Thomas and Hussle’s marathons ran at similar paces. Their progress was mutually inspirational. Thomas earning Pac-10 Freshman of the Year during the 2008-09 season. Hussle being featured on the 2010 XXL Freshmen cover alongside future stars J. Cole, Freddie Gibbs, Big Sean and Wiz Khalifa. Thomas firmly establishing himself as one of the country’s most prolific scorers and named Pac-10 Tournament Most Outstanding Player as a sophomore — and honorable mention All-American as a junior. And Hussle transitioning from his critically acclaimed Bullets Ain’t Got No Names mixtape series into The Marathon and The Marathon Continues.

By the summer of 2011, Thomas and Hussle had grown far beyond celebrity acquaintances. They were friends with a deep respect for the other’s craft and dedication. Days after being drafted by the Kings, Thomas took to Facebook expressing his desire to have Hussle perform at his draft party in his hometown of Tacoma, Washington. Thomas dreamed it, then Hussle real life’d it.

“[Nipsey] did the whole Marathon mixtape,” Thomas said still in awe. “Usually guys do a few songs, then get up out there. He did every song on there. He just showed real genuine love to my city. From that day forward, we would text, we would call. Every time I’m in L.A., I would go by the shop. He’d send me Marathon clothing. We’ve been really close since then.”

Their marathons would continue analogous paths. Hussle’s vision for music, but his growing business empire caused an entire industry to take notice despite the absence of Billboard chart-topping recognition. In 2013, Jay-Z made headlines when he purchased 100 copies of Hussle’s Crenshaw mixtape being sold at $100 per disc. The entire time, both celebrated the other’s win as their own. Thomas would bounce from Sacramento to Phoenix and to Boston — each stop establishing him as a bona fide scoring threat with unassailable heart.

“To see [Isaiah] make his moves in the NBA, go give n—-s hell last season and just run up his value. I look at his career a lot like I look at mine. His trajectory — he proved himself,” Hussle said, expressing his admiration for Thomas. “He made himself valuable. Against a lot of odds. And so I f— with I.T., heavy.”

All marathons present moments of self-doubt. And friendship has a profound way of evolving through tragedy. By 2017, Thomas was one of basketball’s most venomous scorers, averaging 28.9 points. Along the way, he earned the nickname “Mr. Fourth Quarter” for a string of heroic performances throughout the season leading the Celtics to 53 wins. The watershed campaign led to Thomas’ second consecutive All-Star berth. What had been a season-long coronation for Thomas as a true NBA superstar soon gave way to disaster. On April 15, 2017, Chyna Thomas, Thomas’ younger sister, died in a car accident in Washington state. Thomas, in a heroic performance for the ages, would drop 33 points in a Game 1 loss to the Chicago Bulls a day later. (Boston would win the series in six.) In Thomas’ corner the entire time was a familiar friend. Hussle’s texts messages about looking catastrophe in the face and continuing “run[ing] your race” provided invaluable moments of peace and motivation that Thomas needed.

“He sent a really long text to me just being inspiring to keep going, knowing that life is a marathon,” said Thomas. “He always been that type of friend. It’s always been real genuine love. A marathon is tough. Life is tough. That was probably the biggest thing that I would keep in my heart. Just keep running your race no matter what.”

Five months later, Hussle’s childhood friend and business partner Stephen “Fats” Donelson was murdered while standing outside a marijuana dispensary where he was employed. Donelson’s death hit Hussle extremely hard at a time in his life and career were trending upward toward the release his highly anticipated debut album in Victory Lap. Hussle would later commemorate Fats on the aforementioned “Racks In The Middle.” “Damn I wish my n—- Fats was here/ How you die at 30-something after banging all them years,” Hussle pleaded in 2019’s most chilling verse. “Grammy-nominated, in the sauna shedding tears/ All this money, power, fame and I can’t make you reappear.”

“When Fats died,” Thomas said, “I reached out to him and it was just like, ‘I’m here for you if you need me. I know you got a thousand people in your corner, but if you ever need to talk, you know I’m here.’ ”

Celebrate every victory during a marathon, because the last will never announce itself beforehand. Hussle and Thomas saw a reflection in themselves in the other. The “Blue Laces 2” MC was particularly prideful when his friend made his season debut with the Denver Nuggets on Feb. 13. Thomas smiled when seeing checkered flag emojis, symbolic for Hussle’s marathon edict, appear in his inbox.

“I know he was just about to send me some new music, actually the last time we had talked,” said Thomas.

Days after that conversation, the Nuggets were preparing, coincidentally, to host the Washington Wizards. Thomas was going through pregame routines, taking him away from his phone. By the time he returned, the news had already spread. Nipsey Hussle dead at 33. Thomas sat in a daze. The last thing on his mind was basketball. He didn’t play that night. Almost two years after the worst news of his life following losing his sister, now Thomas had another soul-piercing loss to manage. Nothing felt real.

“I just feel like coming home,” Thomas remembered telling his wife, Kayla, after receiving the news.

Around the same time, Thomas’ former college teammate Gant was getting off work in Los Angeles. The city was already paralyzed with a wicked elixir of fear, anger and depression. The two former teammates swapped messages, Gant more so checking on his friend whom he had introduced to Hussle’s music a decade earlier. He admired from afar how Hussle attended Thomas’ games, often donning Thomas’ jerseys. But now he was concerned about Thomas’ well-being.

“Losing [his sister] Chyna, I knew if he took that hard, he was gonna do the same thing with Nip,” said Gant. “I took it as he lost a family member.”

“That was a really good friend of mine,” Thomas said. “He meant a lot to me. [Nipsey] was like a brother, for sure.”

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Nip Hussle the GREAT! RIP family @nipseyhussle 🏁

A post shared by Isaiah Thomas (@isaiahthomas) on Apr 2, 2019 at 12:39pm PDT

With a new season underway, Thomas is excited for the opportunity in front of him in the nation’s capital. But make no mistake, Thomas is still very much grieving. He will be for quite some time, if not the rest of his life. Thomas’ eyes become glossy at the mention of Hussle’s name. He laughs at the funny memories — he refuses to say what his favorite memory of Hussle courtside is, choosing to keep that between him and his friend. But the weight of the loss visibly sits on his shoulders. How Thomas stares off to a different part of the room. How he fidgets with his hands when speaking. How he remains silent when trying to gather the correct words. Just the thought of Hussle oftentimes dictates his body language.

A natural human reaction to any uncomfortable or painful event in life is to develop tangible steps on how to resolve it. Grief, says Washington-based clinical psychologist Justin S. Hopkins, doesn’t work that way. It ebbs and flows, and trigger points such as birthdays or anniversaries are always looming. “I think it’s hard for people to understand that grief continues in many different forms long after a person is lost,” Hopkins said. “It’s one of those things that you have to continue to manage, process and make meaning of losing someone and how you remember them. And how you continue to love them long after they’re gone.”

Loss has a way of clarifying the magnitude of life. Death, in particular the passing of a close loved one, is incredibly difficult to compartmentalize and move on as if it didn’t happen.

“Disbelief is a really common aspect of grieving,” Hopkins said. “It’s hard to accept that someone you love will continue to have a relationship through your memories, but is no longer here physically. That’s really, really hard to take in. It’s one of those things that takes a lot of time and a lot of processing.”

Thomas continues his marathon with a lifetime of Hussle-curated memories. He’s only gotten emotional once over the past seven months. That was April 11, the day he saw Hussle laid to rest. Being in the Staples Center that day was an emotional juxtaposition for Thomas. Less than a year had passed since he was with Hussle at the same arena as he performed at the 2018 BET Awards. Part of Thomas refuses to accept what he knows is the reality. He snickers at Hussle becoming a meme during last season’s Los Angeles Lakers and Houston Rockets fight that involved Chris Paul and Rajon Rondo — Courtside, goin viral when them punches thrown, Hussle rapped posthumously on Rick Ross’ “Rich N—a Lifestyle.”

“It was funny to see that picture,” Thomas said, chuckling, “because that’s what most dudes in those types of situations has been in [do] … you’re going to pull up your pants and be ready.”

For Thomas, it all goes back to the intersection of Slauson Avenue and Crenshaw Boulevard in South Central. His whole life story was on that block, on that corner, Thomas says. Every time he’d touch down in L.A., Hussle would meet Thomas at his Marathon store. Occasionally, he’d take his sons, James and Jaiden. Thomas says every time, without fail, Hussle and friends would walk him back to his car. Hussle’s message was simple, yet poignant. Be safe out here.

“That’s why I haven’t been there [since], because it’s just like I keep saying. It just doesn’t seem real for him to be taken in front of what he built,” Thomas said. “It would probably be hard for me to go back over that way because that was a real special person to me.”

Thomas hasn’t given much thought to how he’ll react not seeing his friend courtside in Los Angeles, Houston or even welcoming him to Washington this season. Hussle’s absence won’t change the way he plays, but similar to his sister’s death, he finds peace “staying on [my] marathon.” He knows that would be Hussle’s only wish for him. The marathon was the root of their conversations, their friendship and their brotherhood. Staying 10 toes down and never letting a hard time humble them doesn’t stop just because one isn’t physically here anymore. Until they meet again in the next lifetime, Nipsey Hussle is forever in Isaiah Thomas’ heart and on his skin.

“[Nipsey was] probably the realest person I ever met. [He’s] somebody that I would want my kids to be like. Nothing about him was fake.”

‘Watchmen’ episode two: ‘Martial Feats of Comanche Horsemanship’ HBO series asks who gets to be a patriot

The propaganda flyers were real.

Just as the opening scene from the premiere of Watchmen was based on historical events, so too, was this week’s.

Martial Feats of Comanche Horsemanship, (a reference to this George Catlin painting, which hangs in the Crawford house. Hang on. We’ll come back to that) commences with a German commander giving dictation to a typist during World War I. The message she’s writing is directed at black soldiers, urging them to question their pledge to serve the United States. At the time, around 1917, the military was segregated, the Ku Klux Klan and its attendant terrorism was resurgent, and black Americans, including those serving in the military, were treated as second-class citizens as a result of the strictures of Jim Crow.

The Germans hoped black soldiers would defect when they pointed out the hypocrisy of American democracy: Why would anyone die for a country that would just as soon lynch them for trying to vote?

We still don’t know much about Will (played by Louis Gossett Jr.), but we do know that his father read the Germans’ propaganda and chose to return to a country that hated him because of his blackness. And he wasn’t alone.

Mark Hill/HBO

In Watchmen, one of those soldiers was Will’s father. Will (Louis Gossett Jr.), as we now know, is not just the elderly man who uses a wheelchair and sits outside Angela’s bakery. He’s her grandfather. He’s also the little boy who was watching a silent film about Bass Reeves, the real-life man who became the first black deputy U.S. marshal west of the Mississippi, when the Tulsa Race Massacre began in Oklahoma. And, as Will repeatedly asserts to Angela, he’s “the one who strung up [her] chief of police.”

Will’s most formative childhood memories are fleeing the racialized violence of gunshots and fire without his parents, and the silver-screen tale of Reeves, who, in the film Will was watching, was lauded as a hero for arresting a corrupt white sheriff. As he grows up, one of the few items he has to remember his parents is his father’s World War I uniform and the note stuffed in the pocket: on one side, his father’s words, hurriedly scrawled: “Watch over this boy.” On the other, the Germans’ entreaties to black American soldiers.

One of Watchmen’s many laudable qualities is the way it employs allegory in its exploration of who holds power in America, and how the lived realities of race are difficult to shake, no matter who is in charge, including the sympathetic liberal President Robert Redford.

One of Watchmen’s many laudable qualities is the way it employs allegory in its exploration of who holds power in America, and how the lived realities of race are difficult to shake, no matter who is in charge.

We still don’t know much about Will, but we do know that his father read the Germans’ propaganda and chose to return to a country that hated him because of his blackness. And he wasn’t alone. In Mudbound, director Dee Rees illustrates in great detail the many horrors and indignities that black World War I veterans experienced if they managed to survive their experience of trench warfare. And yet, return they did.

To understand the mindset of Will’s father, and Will himself, it’s helpful to read Nikole Hannah-Jones’ essay that opens the New York Times Magazine’s 1619 Project. Hannah-Jones elucidates a point that is vital to understanding the decision of black soldiers targeted by Germans pamphleteering. America’s enemies still use its legacy of racial discord and hypocrisy to sow chaos and upend democracy. It’s just that now, they use social media to do it.

And yet, African Americans hold fast to the promises contained within the Constitution, even when they haven’t included us under the umbrella of equal protection. Wrote Hannah-Jones:

The United States is a nation founded on both an ideal and a lie. Our Declaration of Independence, approved on July 4, 1776, proclaims that “all men are created equal” and “endowed by their Creator with certain unalienable rights.” But the white men who drafted those words did not believe them to be true for the hundreds of thousands of black people in their midst. “Life, Liberty and the pursuit of Happiness” did not apply to fully one-fifth of the country. Yet despite being violently denied the freedom and justice promised to all, black Americans believed fervently in the American creed. Through centuries of black resistance and protest, we have helped the country live up to its founding ideals.

… My father, one of those many black Americans who answered the call, knew what it would take me years to understand: that the year 1619 is as important to the American story as 1776. That black Americans, as much as those men cast in alabaster in the nation’s capital, are this nation’s true “founding fathers.” And that no people has a greater claim to that flag than us.

Martial Feats of Comanche Horsemanship inspires questions about who gets to be a patriot, and how such a designation is defined, especially because so often it’s conflated with white American identity. Will, who seems so sure of the existence of skeletons in the closet of the (now dead) Tulsa police chief Judd Crawford, is a tricky character. What does he want? And why? This man is 105 years old and he still has this document left by his father. How many times do you think he’s read it, tried to understand it, and tried to imagine why his father chose to return to a country that subjected him to such vicious hatred?

It’s a testament to the skill and charisma of Don Johnson that viewers are left genuinely confused about Chief Crawford’s death until Angela discovers the Klan robe in his closet. In a nod to Oklahoma!, Chief Crawford’s first name is Judd, just like the farmhand who ends up dead at the end of the musical. But he played Curly in his high school musical production. Is he a villain? A hero? Both?

Then there’s Crawford’s interest in Native Americans. He uses “Little Bighorn” and “Custer’s Last Stand” as police codes. Hanging in his house, which we see for the first time during his wake, is the painting from which the episode takes its title: Comanche Feats of Horsemanship. According to the Smithsonian, George Catlin painted it in 1834 or 1835 after he embedded with the United States Dragoons on a journey to Indian Territory. Here’s an excerpt from the artist’s letters and notes, provided by the Smithsonian:

Amongst their feats of riding, there is one that has astonished me more than anything of the kind I have ever seen, or expect to see, in my life: — a stratagem of war, learned and practiced by every young man in the tribe; by which he is able to drop his body upon the side of his horse at the instant he is passing, effectually screened from his enemies’ weapons as he lays in a horizontal position behind the body of his horse, with his heel hanging over the horses’ back; by which he has the power of throwing himself up again, and changing to the other side of the horse if necessary. In this wonderful condition, he will hang whilst his horse is at fullest speed, carrying with him his bow and his shield, and also his long lance of fourteen feet in length, all or either of which he will wield upon his enemy as he passes; rising and throwing his arrows over the horse’s back, or with equal ease and equal success under the horse’s neck.

Is Crawford’s reverence for the Comanche real, or simply a way for him to cover up his own racism? After all, Comanche horsemen are a cavalry of sorts. And the White Night — the coordinated attack on Tulsa police — is a homonym for how the Klan thought of themselves — as white knights.

It’s obvious that Watchmen is interested in how media, especially pop culture, shapes our attitudes about society based on its presentation of American Hero Story, its fictional show-within-the-show. And two films that are seminal in American film history seem to be hanging out in the wings of Watchmen, so to speak. One is The Birth of a Nation, which helped resurrect a dormant Ku Klux Klan and served as cinematic propaganda for white supremacy. The other is The Searchers, the 1956 John Ford western starring John Wayne, who is on a mission to hunt down the Comanche who kidnapped his brother’s family. When Wayne’s character discovers the Comanche have his niece, played by Natalie Wood, he doesn’t actually intend to rescue her, but instead, to kill her because he believes that she’s been indoctrinated and/or raped by the Comanche. It’s an honor killing, of sorts, much like the white woman who is the victim of lascivious black men in Birth of a Nation, and who would rather hurl herself off a cliff than be sexually violated.

So, is Crawford drawing inspiration from the white knights or the Comanche? Judging from the Klan robe in his closet, and Will’s insistence that Crawford is no good, it’s the former.

One of the aspects of Watchmen that makes it so engrossing is creator and showrunner Damon Lindelof’s patient commitment to world-building. So what did we learn about this alternative 2019 Tulsa?

Under the Redford administration, police power has been significantly curbed. Not only are officers required to buzz their precincts to have their guns unlocked and authorized for use but it doesn’t seem like they’re allowed to stockpile DNA evidence, either. Angela is investigating Will on her own, and rather than taking him or his DNA to the police department, she takes it to the local museum dedicated to telling the story of the Tulsa Race Massacre. That’s how she discovers that Will is actually her grandfather. But given that this is a society in which people still read newspapers (even if they don’t believe what’s printed in them) and smartphones don’t exist, it’s not unreasonable to believe that law enforcement databases of DNA have been outlawed, too.

Stray, but maybe important observations:

  • In another nod to the fact that technology has been curbed in this alternate America, it’s not drones that show up to photograph the crime scene where Crawford has been hanged, but “moths,” human photojournalists rigged with motorized wings. But the police still are hostile to the photographers, who insist they have a right to know what’s going on. No matter who is in charge, control of information is paramount to maintaining power, a point that’s reinforced when the black man who runs the newsstand accused President Redford and the “libstapo” of manufacturing the squid falls to keep everyone freaked out, thereby continuing his multi-decade presidency.
  • I’m not going to list every Easter egg that shows up, but the aesthetic similarity between the clock in the Abar house, the egg timer in the bakery, and Adrian Veidt’s watch are too glaring not to note.
  • Tomatoes grow on vines, not trees. Where the heck does Veidt live? We know he’s cloned humans to make a personal army of servants and performers in his strange “plays.” Maybe he’s done some genetic engineering to allow tomatoes to sprout from trees like apples, too?
  • Apparently Dr. Manhattan (who lives on Mars) can deploy magnets and spaceships to suck up cars from Earth. Maybe Will wasn’t lying about his psychic powers, after all. His assertion certainly seems a lot less crazy in light of the episode’s closing scene.
  • The Abar marriage is radically egalitarian, and it’s also Angela’s second. Yahya Abdul-Mateen II plays Cal, Angela’s happy stay-at-home husband, who does most of the child-rearing. In this alternate America, where Soviet communists can be police detectives (Red) and no one bats an eye, Cal is the dutiful Hot Spouse supporting his wife’s career without a lick of resentment to be found. It’s just normal. What a world!

‘Dolemite’s’ Da’Vine Joy Randolph gets a role that reflects her truth The Tony-nominated actress stars with Eddie Murphy in new Netflix film

There’s a moment near the end of Netflix’s Dolemite Is My Name — a biopic of the late comedian Rudy Ray Moore (portrayed by Eddie Murphy) — when Hollywood newcomer Da’Vine Joy Randolph grabs Murphy, looks him in the eyes and delivers this line:

“I’m so grateful for what you did for me,” Randolph says in character as Dolemite’s Lady Reed. “Cuz I ain’t never seen nobody who looks like me up there on that big screen.”

She and Murphy did three takes to nail the scene. Randolph, a full-figured, chocolate-skinned black woman, cried every time she had to deliver that line, and Murphy held her hand while she got through them.

“She wasn’t just saying lines from the script,” said Larry Karaszewski, one of the writers of Dolemite. “She was literally saying what was in her heart to Eddie Murphy. It was totally sincere.”

Craig Robinson, Mike Epps, Tituss Burgess, Eddie Murphy, Da’Vine Joy Randolph on the set of the Netflix film Dolemite Is My Name .

Courtesy Everett Collection

However you see Dolemite Is My Name (it had a limited release in theaters on Oct. 4 and begins streaming on Netflix on Friday), here’s why that moment is important: that line is an exclamation point for Randolph’s existence in Hollywood — her representation and visibility on stage, on TV and now, in film.

“That’s my truth. When I saw that in the script, I was like, that’s it right there in a nutshell. You know what I mean? The choices. The clothing choices. The scripts I picked. It’s all in there,” Randolph said.

Her journey goes back to the beginning of the decade. In 2011, she was an aspiring actress in New York looking for a gig. To pay the bills, she worked as a nanny for two boys in Harlem. The next year, she was acting on Broadway — theater devotees know her best as the Tony-nominated actor of the Broadway production of Ghost the Musical, where she portrayed Oda Mae Brown. She also played Poundcake alongside Taraji P. Henson’s Cookie on Fox’s hit series Empire.

“In my career now, I wanna transcend color, and I wanna transcend size. Even gender. I just wanna play and tell real stories.” — Da’Vine Joy Randolph

Randolph was recently cast in Lee Daniel’s forthcoming The United States vs. Billie Holiday. Filming begins next month in Montreal. (The role hasn’t been specified yet, but if it has anything to do with singing, she’s got that on lock, too, considering she’s also a classical singer.)

“In my career now, I wanna transcend color, and I wanna transcend size,” she said. “Even gender. I just wanna play and tell real stories.”

She’s purposeful, yes. But nothing is predetermined. An example of what catches her eye? An out-of-the-box character description like the one written for Dolemite.

“The breakdown of the character was if a man was writing a love letter to a woman. It wasn’t like, oh, fat black woman. Wild, fat black girl. Heavy-set, morbidly obese. I’ve seen everything in those breakdowns,” she said. “The amount of care and consideration in just the breakdown, I was like, ‘Oh, I’m about it. If they did that for the breakdown, what’s the script like?!’ ”

Building Lady Reed’s character was a challenge for the screenwriting team of Scott Alexander and Karaszewski.

“I sat at the back of the theater and watched. It’s ridiculous to say that I tear up every single time. She’s so good!” — Larry Karaszewski

“Everything we knew about her biographically we put in the movie! We knew she’d sang back up in New Orleans and we knew she had a son, and that was about it. So, we just took a step back and said, ‘Well, Rudy really seemed to believe in her.’ It’s like he was trying to groom her as his new star and he then kept putting her into the movie. So we just ran with that, and it gave the relationship a sweetness to the movie,” Alexander said.

“Even though we wrote the script, we attended a screening of the film and arrived 10 minutes before the movie ended. I peeked my head in and said, ‘We’re near that scene where she comes out of the house.’ I sat at the back of the theater and watched,” Karaszewski said. “It’s ridiculous to say that I tear up every single time. She’s so good!”

Ruth E. Carter, Luenell, Da’Vine Joy Randolph, Mike Epps, Keegan-Michael Key, Craig Robinson, Eddie Murphy, and Tituss Burgess attend LA Premiere Of Netflix’s “Dolemite Is My Name” at Regency Village Theatre on Sept. 28 in Westwood, California.

Dolemite has something we rarely see explored in film the insecurity of a man and his body. That’s normally reserved for female characters, and the idea that a man was questioning his desirability appealed to Randolph.

“You don’t see me sitting in the corner crying like, ‘Nobody loves me. I can’t get a man.’ No, no, no, no. No! You see a man go through identity and the fear of having a sex scene and not feeling confident. You don’t usually see that. And then to have that man come to a black woman to seek counsel and solace,” she said. “And allow a black woman to do what she does best? It’s special. I felt like they were really onto something that I think, in all the laughs, if you really look at it, you see the deeper meaning. Eddie allowed himself to be vulnerable. It just shows that a guy has humanity.”

Starring next to one of the world’s most famous comedians in a film that will likely be her breakout moment is a lot to take in.

“You have to learn to feel comfortable in the uncomfortable ability and trust in your talent and your worth, and [know] that if you conduct yourself in a certain manner and live your life through kindness, respect, and authenticity, you will attract and be around things that are like-minded,” she said. “It may not even be something that you pray for. Like that saying, ‘God can build a dream bigger for you.’ ”

The character and that special line “was a generous gift to have in the script,” Randolph said.

“I [mean] this from the bottom of my heart, because, who knows, but this could possibly be the thing that changes the course of things in my career. I am extremely grateful and humbled by it.”

Get ready to love ‘Watchmen,’ the smartest show on television Regina King shines in a tale propelled by one of America’s greatest shames

In 2015, the photographer Tyler Shields released an image that, in his own words, cost him a book deal.

The photograph, titled Lynching, was part of a series called Historical Fiction. It depicted a black man, who is nude, in its foreground. He is knee-deep in an inky abyss of water, holding fast to a rope entwined around his right arm. On the other end, hanging from a tree, is a hooded Klansman, neck snapped, body limp, his feet inches from the same body of water.

Lynching by Tyler Shields. 2015.

Tyler Shields

Watchmen, which functions as a sequel to the Alan Moore comic book maxiseries of the same name, is a lot like Shields’ Lynching: An arresting, daring, complex work of art about white supremacy that dares to challenge its audience while refusing to traffic in cheap provocation. The new series begins Sunday on HBO at 9 p.m.

Moore’s comic was set in 1985. Series creator Damon Lindelof (Lost, The Leftovers) fast-forwards the story to present-day America and uses the probing, philosophical nature of the original comic as its inspiration, while taking an unexpected but welcome turn. Moore’s comic explored the nature of superheroism and power itself, how and if vigilantism could co-exist with the established structure of democracy, and what would result if such a world existed.

Watchmen’s true superpower is that the ramifications of every subversion, every appropriation of all that those who cling to white supremacy hold dear, every millisecond of dialogue and imagery, has been deeply considered.

Much like Moore’s original universe, the 2019 Tulsa, of Watchmen is awash in weirdness. In this alternate Tulsa, Oklahoma, Vietnam is a state because the U.S. won the Vietnam War, Watergate never happened, alien squid creatures rain down from the sky at unpredictable intervals. The country is run by President Robert Redford (yes, as in The Way We Were Robert Redford), who has been in office for some 25 years. His treasury secretary is Henry Louis Gates Jr. The Redford administration has enacted reparations for the descendants of the Greenwood Massacre, also known as the Black Wall Street massacre.

Now for a quick side trip to reality: After World War I, Tulsa’s Greenwood district was a bustling haven of black economic activity. A young black man, Dick Rowland, was arrested after he got on an elevator with a white operator named Sarah Page. Page reportedly cried out. When members of the black community came to the Tulsa courthouse to demand justice for Rowland, who was being held by police, a mob of armed white Oklahomans chased the black protesters to Greenwood. On June 1, 1921, they burned and looted the district known as Black Wall Street.

Back to the Tulsa of Watchmen: In 2019, the white residents of Tulsa still harbor resentment toward the black ones. Three years earlier, an organized mob of whites known as the Seventh Kavalry (essentially a new iteration of the Ku Klux Klan) hunted down Tulsa police and killed them because the police were fighting white supremacist terrorism. After the mass murder, the entire police force is nearly wiped out, save for detective Angela Abar (Regina King) and Chief Judd Crawford (Don Johnson). The secret police now wear masks to hide their identities. After three years of peace, trouble begins anew when a Kavalry member shoots and kills the black officer who pulled him over during a traffic stop.

Regina King (second from right) as detective Angela Abar/Miss Night and Tim Blake Nelson (left) as Looking Glass in HBO’s Watchmen.

Mark Hill/HBO

The series takes off when it becomes clear that the Kavalry will not be satisfied with one instance of violence, but instead is gunning for full-on revolution. I’ve seen the first six episodes, and they are startling in their insight and overall brilliance. I can’t say much more about plot details without setting off a minefield of spoilers. However, Watchmen is on par with Get Out as an astute and compelling examination of race and power in America, one committed to exploring the insidious depths of the country’s original sin and what it truly takes to subvert it. It is ambitious, consuming, visually appealing entertainment that is also masterfully dense with historical and sociological observation.

Lindelof and his team of writers (Nick Cuse, Lila Byock, Christal Henry, Cord Jefferson, and Carly Wray) has taken on a challenge that has tripped up many a writer and director exploring the idea of racial role reversal and the flip-flopping of power dynamics. It’s an experiment employed with results that run the spectrum from flippant to profound to utterly disastrous, showing up in Wild Wild West, BlacKkKlansman and even Ma.

Watchmen’s true superpower is that the ramifications of every subversion, every appropriation of all that those who cling to white supremacy hold dear, every millisecond of dialogue and imagery, has been deeply considered. Like Daniel Fish’s radical restaging of Oklahoma!, the musical from which Lindelof draws so much inspiration, Watchmen never loses sight of the limits white supremacy exacts on black power, even black power that is afforded the imprimatur of white institutional legitimacy. In Watchmen, that legitimacy comes in the form of a police badge and uniform.

In that way, Watchmen feels appropriate for right now, as works such as Oklahoma!, Slave Play, and the New York Times Magazine’s 1619 Project continue to prod at the country’s long-held beliefs about race and power, question them, and turn them 180 degrees for full, well overdue examination. In Watchmen, all of the characters are raced, and the show contends with what that means with refreshing consistency — it follows the complications such a decision invites instead of turning its back on that decision when the siren call of narrative convenience beckons.

It is wholly committed to the challenges of being a character-driven work that derives its propulsion from the horrors of the 1921 Tulsa Race Massacre, and that commitment makes itself evident the more the story unfolds with each episode.

Watchmen isn’t perfect, and if you’re unfamiliar with the comic or the 2009 Zack Snyder adaptation, some of its turns can feel awfully disorienting. But patience is rewarded; a virtuosic sixth episode, directed by Lost alum Stephen Williams, provides the keys for how everything fits together, and it’s impossible to exaggerate what a big, satisfying payoff it delivers. Before then, King delivers a remarkable, rangy performance. The choreography of her fight scenes is punchy, breathtaking and fiercely kinetic. King’s scenes with Jean Smart, who plays an FBI agent named Laurie Blake, practically jump off the screen.

As for further parallels to Shields’ Lynching? They will reveal themselves with time. In the words of Lin-Manuel Miranda’s canonically nonwhite Alexander Hamilton: Just you wait.

The bitter harvest of Richard Bibb: A descendant of slavery confronts her inheritance The families of slave owners and the people they enslaved gather for a ‘reunion’ in Kentucky

RUSSELLVILLE, Ky. — That morning, I took my measure of the place. I toured the former Bibb plantation house turned museum and explored the nearby work cabins. I paid attention to the ways the ground shifted beneath my feet. By early afternoon, I’d settled in the community room to talk with the museum director who got the idea to bring together the descendants of the slave owners and the enslaved when some of the white families arrived for a tour. I heard their voices in distant parts of the house and sensed the anger rise in my throat. It was dark, sudden, impolite. I was not ready to meet these people. They had done nothing to me, yet I felt as if they had.

Do not come in here, I warned silently.

Their voices got closer and I grew more anxious, though you wouldn’t have known by looking at me. We wear the mask. But it felt like mine was about to slip.

The author, Lonnae O’Neal, watches from a window of the Bibb House as guests begin to arrive for the reunion.

Nate Packard for The Undefeated

I had joked with the only Bibb cousins I’d ever known that we were being lured into a trap. But now, the trap was real. It was all plantation houses and the ghosts of black people and white voices coming closer. I had stepped into a house of mirrors. I wanted to escape.

A couple of could-be-relatives reached out to shake my hand, and I extended mine to them as well.

Why had they come? I wondered.

Lord, why had I?


2.

The Bibb House was built around 1815 in this small Western Kentucky town about an hour north of Nashville, Tennessee. It was originally home to Maj. Richard Bibb, an officer in the Revolutionary War, his second wife and the scores of people they enslaved. In 1832, Bibb sent 31 of them to Liberia. When he died in 1839, his will freed 65 others, who were also given money and land. His white descendants included a U.S. senator and the originator of Bibb lettuce.

Granville Clark, a lawyer and president of Historic Russellville Inc., and genealogist and museum director Michael Morrow began restoring Bibb House nearly a decade ago. Along with four other historic buildings located in Russellville’s Black Bottom, an area settled by freed black people before the Civil War, it became part of the SEEK Museum (Struggles for Emancipation and Equality in Kentucky).

Clark once fought to the Kentucky Supreme Court for the Bibb House, which had changed hands several times, to be a public charitable trust and hoped it could serve as “a realistic memorial to the Old South.” But deciding what that means is a whole different fight. And not simply with white people.

I did not know if I had it in me.


3.

The invitation to come to Russellville had kicked around Facebook for months before I saw it. It was the first reunion of the descendants of Richard Bibb and the descendants of the people he enslaved and emancipated.

My first thoughts came out in a string of curse words. Miss me on those plantation happenings, I told my cousins, but part of me couldn’t let it go. My father’s mother was Susie Bibb, and this was the first time I’d heard a word about her people. The first time I’d ever heard tell of any such thing as white Bibbs. A couple of white descendants were working on a documentary and would be filming at the reunion. I felt the ground shifting beneath me as I considered my options.

A copy of a sign advertising the sale of two boys on display at the SEEK Museum in Russellville, Kentucky.

Nate Packard for The Undefeated

I have constructed a life with the resources and standing that allow me to encounter white people on my own terms — to decide for myself when and where I enter. But the Bibb reunion would be a departure from that. It represented something aching and unresolved that put me and mine on the shoulders falling down like teardrops side of a power dynamic. Something painful and frightening.

Clark emailed me a photo of Catherine Bibb — or Granny Kate, as she was known — taken around 1900, when she would have been in her early 60s, and said we might be related. Of all the money and land left to the enslaved people who Bibb freed when he died at 86, Catherine, who was 3 at the time, was given the most: 250 acres. That preferential treatment supports the family oral history that she was Richard Bibb’s daughter.

Granny Kate was fair-skinned, with straight dark hair. She founded a school and a church on the land given to the formerly enslaved on the outskirts of Russellville, in what became known as Bibbtown, where she acted as the unofficial mayor. Granny Kate looked like my grandmother, Momma Susie.

She stared out from the photo and I felt implicated in her gaze. Dead black people are always judging. Having put their own burdens down, they’re always asking the rest of us what we’re going to do.


4.

I can read stories of the white Bibbs in American history books. But my black grandmother isn’t in those books. Susie Bibb was an American original, and she demands to be accounted for and remembered.

Susie was one of nine siblings raised in the coal mining and railroad town of Centralia, Illinois. She was the smartest of them all in math, she used to say, but the family had no money for college. So she wept bitter tears and got married at 18.

My grandfather was a hotel chef who eventually opened a restaurant and tavern in the black part of town. My grandmother, who specialized in making pastries from scratch, worked there when she was younger. But I rarely remember her leaving the house as I got older, and rarely smiling. My grandparents’ front door was never locked, and a steady stream of people would walk in, morning to night, and stand before Momma Susie to ask for money to pay bills, to buy diapers, to tide them over until payday. If she liked the terms — high interest rates or food stamps, as I recall — she’d leave the room to reach under her mattress for money. If she didn’t like the terms, she’d tell them she didn’t have it.

A reunion guest looks at a display of photographs and drawings showing the enslaved people freed by Maj. Richard Bibb. On the mantel from left to right: Andrew Bibb, Catherine Bibb Arnold and Martha Bibb.

Nate Packard for The Undefeated

She never used any kind of muscle. She simply never lent again to anyone who didn’t repay her.

Momma Susie doted on the dogs, which she cooked breakfast for and might bite her grandkids if we got too close. So she’d yell at us, reasonably, to get our damned asses out of their way. She’d warn us, too, about men, husbands especially, or sometimes white people. But mostly she’d preach — often in loud, compound expletives — about the importance of college, about getting your education so you didn’t have to depend on anyone, and about having your own money. She was a bitter black woman, and she spoke bitter black words into three generations of college graduates and postgraduates.

Momma Susie’s black family is not to be mistaken for that of the white sons of Richard Bibb: pro-slavery U.S. Sen. George M. Bibb turned Treasury Secretary Bibb, or John Bigger Bibb, who developed Bibb lettuce.

Lord, don’t you get mad about it — there was a U.S. Coast Guard cutter Bibb, but Susie Bibb loan-sharked in her pajamas from an armchair in her living room for most of my childhood.

These facts are always in historical conversation. Seven generations from Maj. Richard Bibb, these facts remain grafted onto us. They were the fire last time. They are the fire this time. They explain almost everything.


5.

Richard Bibb fought with the Virginia militia in the Revolutionary War, after which he inherited land and enslaved people. He moved to Lexington, Kentucky, where he was a land speculator and acquired around 200,000 acres from Kentucky to Arkansas. He later moved to Logan County, where the former Episcopalian became a Methodist lay minister with anti-slavery leanings. He grew tobacco, had a whisky still, raced horses and became one of the richest men in Western Kentucky. When his first wife died, he and his second wife moved from the country into Russellville. He was heavily involved in the American Colonization Society, which sought to send black people “back” to Africa, where the people he’d enslaved had never been. (On the 1832 trip to Liberia, a number of children died of cholera before they got there.)

His will, which freed everyone he’d enslaved, also gave them tools, livestock, $5,000 and roughly 3,000 acres, which the executor, his son John Bigger Bibb, deeded to them 40 years later. John’s brother George wrote a legally famous letter advising him how to continue to control the money and the land.

An 1897 Louisville Courier-Journal article about Richard Bibb said:

“Since his youth he had cared for them, and before that they or their parents had belonged to his father. He believed slavery was wrong and was taking the initial step toward putting into execution a long cherished plan. He was about to send one-third of his slaves to Liberia; the others he intended to liberate at his death. He had read a chapter in the Bible and had given out a hymn, and when his prayer was finished, many a black face was bathed in tears, and the slaves gathered about and shook Old Master’s hand for the last time and heard the accent of his kindly voice.”

This idea of Bibb as an emancipator is a source of local and white Bibb family legend. It is noted on the plaque in front of Bibb House and was an animating fact of the reunion. To me, it was simply a reminder that a complex 250-year system of human trafficking and violent plunder could only be sustained by intersecting applications of pressure and release. It just meant that Richard Bibb was arguably better than some. The gauzy lore feels like the columns and porch added to the Bibb House decades after the Civil War to lend the whole enterprise an air of magnolia.

“In an old conventional view, Kentucky was supposed to be more benign in its slavery,” said Jack Glazier, author of Been Coming Through Some Hard Times: Race, History, and Memory in Western Kentucky and a retired Oberlin College anthropology professor. He calls it a self-justifying myth. “It was without question a brutal and depraved system. That’s very much the case in Western Kentucky,” where tobacco farming required large numbers of people.

The slave quarters in the attic of the Bibb House, which is now the SEEK Museum in Russellville, Kentucky.

Nate Packard for The Undefeated

After the Civil War, there was an out-migration to Illinois, said Glazier. “There’s a real story there.”

It’s the part of the story where I come in.

My cousin Marvin Vaughn, a financial analyst for an energy company in Houston, drove to the reunion with his mother, Sharon Bibb Vaughn. His grandfather, Morris, and Momma Susie were brother and sister.

As we sat in the car watching people go in and out of the Bibb House, Marvin told me a story that Morris had told him about Charlie Bibb, our great-grandfather, about whom the only thing I’d ever heard was that he was mean and yellow. “I guess he got tired of his kids talking about that they were hungry,” Marvin said. He went to the grocery store in the white part of Centralia, said his children were hungry and asked the owner if he could get some food and pay him back later. When the grocer said no, Charlie B. bagged the food anyway, and when the grocer tried to stop him, “Great-grandpa Charlie knocked him to the floor and told him, ‘Look here, I need to feed my kids. When I get the money I will repay you, and this is what I owe you.’ ”

I hadn’t known my grandmother had gone hungry. It explained some of the preoccupation with money that ran through our family. Explained other stuff as well.


Something else Uncle Morris told Marvin: His grandfather was the son of a slave owner in Kentucky. It was another story I’d never heard.

Marvin came to the reunion because something bothered him. If the white Bibbs were so wealthy, “Why did we get such s— portions?” If we had gotten a fair share, how might that have changed our lives? These are Bibb family questions, but they stretched out across America like the arms of Jesus. Marvin came to the reunion because he wanted to land on some truth and help put a face to it. “We could be a part of the family that they don’t even talk about,” he said.

And neither did we.


6.

Two months ago, the white ancestors who hovered over my features never crossed my mind. I couldn’t name one.

But that was about to change.

Suddenly, I wanted to hear the stories. I wanted to see the documents and learn what had happened to these people and what that said about me.

The morning before the reunion, I pulled up to Michael Morrow’s research office in the Black Bottom, three blocks from the Bibb House.

Maurice Hardy (left), his wife, Latisha (right), and their son, RayShawn Payton-Kilgore, explore the upper room of the SEEK Museum.

Nate Packard for The Undefeated

“I’m Lonnae O’Neal, my people are from Centralia, Illinois,” I said to Morrow by way of introduction. “My grandmother was Susie Bibb. Her father was Charlie Bibb.”

“Her father was Charles Smith Bibb,” Morrow said, correcting me. “And his mother was Pocahontas Wright.”

Morrow held the door open for me, but I needed a minute. I had never heard my great-grandfather’s full government name. Had never heard of my great-great-grandmother at all.

Morrow, 57, was raised on stories of Bibbtown. He had a speech impediment, so he hung around old people, who were less cruel and would let you listen as long as you sat still. He dropped out of college to care for his sick mother. He worked at a neighborhood food hall, did a little bootlegging and some such, but he remained fascinated by family histories and started keeping notes. People got word and started giving him their artifacts, and telling him their stories.

In a few keystrokes, he pulls up documents where my great-great-grandfather is listed as mulatto on the 1850 census in Russellville. In 1860, he’s listed as black. By 1870, John and Pocahontas lived in Centralia, where John and Pokey, as they called her, were listed as white, and they had a 6-year-old son who’d been born in Russellville, and a 2-year old daughter and an infant son who’d both been born in Illinois, as were the seven children who followed.

“Now let’s do one more thing. Let’s go to 1900,” Morrow said and showed me a census record for Charles Smith Bibb, 13, the first name where I know where I am. Then he shows me a later census with the names of my grandmother and her siblings as children. “The amazing thing is, we got the slave documents. We can prove this all the way back to slavery,” Morrow said. To a woman named Old Keziah. But the documents also leave some unanswered questions, including the identity of John Bibb’s father. Morrow has been putting the pieces together for decades, and he thinks there’s a good chance my great-great-grandfather John was the son of one of the white Bibbs.

It was too much life to hear about in one day. And we hadn’t even gotten to the reunion, which would start the following day. I closed my eyes and pictured Granny Kate, who I asked for strength.

“I think one of the reasons why African American people tend to stay away from this is because of the trauma,” Nicka Sewell-Smith, a genealogist and consultant for Ancestry.com, told me later. (Sewell-Smith also shared that her great-great-aunt Sarah was married to a different John Bibb.) People are getting killed because of race now, “and I’m going to introduce additional trauma, historical trauma, into my life?” she asked.

It’s a history that can’t be sanitized. “So we just move away from it because it’s painful and we don’t know what to expect, and we have to check our emotions,” she said. “You don’t want to lash out at someone who’s not involved just because you don’t know how to properly process, and a lot of our experience has been to just deal with it and push it down.”

Sewell-Smith reads part of Richard Bibb’s will, which frees those he’s enslaved on Jan. 1, 1840, nearly a year after he died. Some of those emancipated seemed to sell their land, but it’s hard to say since slavery was still law and some of those who’d been emancipated were re-enslaved. John Bigger Bibb moved to Frankfort, where he continued enslaving people as he perfected his lettuce. He had agents look after the land and the formerly enslaved, doling out piecemeal the $5,000 that Richard Bibb left them and not officially handing over the property until 1881.

“There was a monetary value placed on us, and because money was involved, people were going to document things,” she said. “There’s a tangibleness of slavery that you get when you can see the names of your people associated with these enslavers.” She was plainspoken, but I had a hard time following her. I think it was because I was unable to think of my ancestors as fungible. I kept attaching them to the names of my children, then viscerally resisting the thought. I eventually succumbed to the sadness of it all.

Clark, 64, who attended segregated schools until sixth grade, calls the SEEK Museum a chance to teach a history of both slavery and emancipation that he hadn’t learned growing up.

We’re “lucky to have a site that does deal with both edges of that story,” Clark says. “It wasn’t emancipation that was as pure and as perfect as you want it to be, but it lets us talk about these things.” He thinks America may finally be ready to have these conversations. But I have my doubts. I am reminded of recent stories of white anger over talk of slavery, also known as American history, during plantation tours. (This, by the way, is partially why black people prefer to sit with each other at lunch.)

From 1883 to 1908, 14 people were lynched in Logan County, the second most in Kentucky. In 2008, Morrow put up an exhibit about the 1908 lynching of four men in Russellville that led to a change in postal laws to prevent people from sending postcards of hanging, swinging, charred bodies through the mail. The men killed hadn’t been involved in the argument over wages that had left a white overseer dead; they simply passed a resolution at their local hall to help the accused raise money for a lawyer.

Morrow got a call when somebody finally cut down the “lynching tree” 20 years ago.

Descendants of Richard Bibb look at old photos and maps in the front room of the SEEK Museum.

Nate Packard for The Undefeated

The night before the reunion, as part of Western Kentucky’s annual 8th of August emancipation celebration, a statue of Alice Allison Dunnigan, the first black female journalist credentialed to cover the White House, was unveiled in Russellville’s Black Bottom neighborhood, which is on the National Register of Historic Places but had a tough time getting the city to pay for streetlights and sewers. Several of Russellville’s elected officials were there. None of them is black. Of the nearly 7,000 residents of Russellville, nearly 20% are black, and more than half of those residents live below the poverty line.

The Black Bottom sits on a flood plain and has a history of getting deluged. A half-mile away, the Confederate Monument, erected in 1910, which is also on the National Register, sits atop a pedestal.

Sometimes, white people tell themselves fictions, but they need us to play along. When we disbelieve them or don’t co-sign, they turn punitive or murderous. And that’s why we didn’t believe them in the first place.

“I don’t want everybody to come together and have a Kumbaya moment,” Morrow said of the reunion. “Our people have had so many Kumbaya moments. I want everybody to come together and be real about what has happened. If they are real, maybe people can go back and start changing things.”

They are asking for our truth, I told Morrow, but I don’t think they really want to hear it.

“I don’t think it makes any difference whether they want to hear it or not,” he replied.


7.

Rachel Knight and her brother, Jonathan, are descendants of Richard Bibb’s daughter, Lucy Slaughter, and grew up in Cambridge, Massachusetts. Their grandmother chronicled their family history in the 1960s with a lengthy entry on the major. After the 2017 white supremacy rally in Charlottesville, Virginia, that left a young woman dead, Rachel, a doctoral student at Teachers College, Columbia University, wanted to learn more about their family history. Jonathan, a filmmaker, was looking to make his first documentary. A woman they’d known growing up happened to be a professor of African American studies at the University of Kentucky and connected them with a black doctoral student and journalist to help produce it.

Traci Ellis delivers a speech at the Bibb House near the end of the day’s events.

Nate Packard for The Undefeated

“Our country hasn’t dealt with issues of our country being founded on slavery,” Rachel Knight said. And neither had their family. “Our family had a history of enslaving people,” but growing up in the North, “we don’t talk about that history that much.” When she found her grandmother’s entry about Richard Bibb, “I was like, well, why isn’t that a story that we talked about?” When she learned the Bibb House was still standing, she and her brother brainstormed about adding something meaningful.

Morrow and others questioned the siblings about the proposed documentary before agreeing to cooperate. “I trusted them to do what’s right,” Morrow said. I had no such trust. As a journalist, I’m always on the lookout for the ways whiteness, power and self-interest align.

I told Jonathan Knight I’d only learned there were white Bibbs a few weeks before and he seemed surprised. “I don’t mean this to sound harsh,” I told him, “but you all aren’t centered in our lives.”

He and his sister worried a film could seem exploitative, so they were trying to listen to criticism and challenge their own privilege. “Of course it’s hard,” he said. “But I really want to be up for doing it.”

“In my experience, white people don’t have the muscle for this conversation,” I said. Jonathan assured me that they did. I decided to take him at his word.

I noted that they’d asked my cousin, attorney and author Traci Ellis, to facilitate a discussion about race, and that white people were good for asking black people to do work — physical, emotional, spiritual — for free. “Black people are always you all’s raw material,” I said. The “you all” wasn’t specifically Jonathan and Rachel. It was a collective, a cohort of whiteness, organized in a system of racialized privilege. The royal you all.

Rachel owned her house in Brooklyn, New York, and I pointed out that my daughter lived in a Brooklyn townhouse split into three apartments where she splits her rent with two roommates. I felt angry, though she had done nothing to me. So few white people show up for these conversations that the ones who do come in for a lot of the work of the race. I wondered aloud if we were going to talk reparations.

After hours of talking, Rachel, who hadn’t been feeling well all day, looked peaked, and I felt for her. “It’s a lot, I know,” I said. “It’s a lot for us too.”

Speaking our racial truth can feel physically, socially or financially unsafe. There’s a wide berth we often give white people so as not to make them uncomfortable or angry. But in the shadow of the Bibb House, I couldn’t do it. The black ghosts of Russellville weren’t having it.

I don’t know if she got it. But I finally understood why I’d come to the reunion: to give the white Bibbs, as stand-ins for the people who baked inequality into America, their bags to carry. And all their crosses to bear. The ones that have been forced on black people that rightfully belong to the whole nation.


8.

The morning of the Bibb reunion, I wore a green dress to remind me of the green chair my grandmother sat in as she received borrowers. I lingered in the hotel parking lot praying to Momma Susie that I might represent her at this gathering.

Chairs and tables covered the front lawn and dozens of people, black and white, from 28 states, were milling about, with more steadily arriving. The center hall of the Palladian-style Bibb House museum features two pairs of iron shackles under glass that were found in the dirt on the grounds. In an adjacent room, a copy of an enlarged notice hangs on the wall: “One or two likely Negro boys, about 10 years old” for sale.

I forced myself to approach a middle-aged white woman in one of the upstairs rooms.

Old shackles found on the grounds of the Bibb plantation house on display at the SEEK Museum.

Nate Packard for The Undefeated

Michelle Anderson, a schoolteacher from Redlands, California, was a descendant of Lucy Booker Bibb and Thomas Slaughter. She was there with her son and daughter-in-law, both professors at Knox College in Illinois.

Her cousin took a DNA test, which is how she found out about the reunion, the documentary and Richard Bibb. The stories are powerful, “but you know it’s historically what it is, and we just embrace it to understand and, you know, make at least sense of it today.”

It all sounded perfectly reasonable, but I wanted to get away. The shackles. The 10-year-old boys for sale. The picture of Granny Kate staring at me. Minute by minute, this place felt oppressive, frightening and surreal.

I excused myself to talk to Latisha Hardy, from Louisville, Kentucky. She was there with her husband, Maurice, and their son. Until a few months ago, she hadn’t known there were white Bibbs either.

Maurice had white people in his Georgia family tree and understood the push-pull of wanting, but not wanting to be there. “It gives you feelings you don’t want to feel,” he said. “Because you know their money is built off your work.”

I sought out my cousins Ellis, from Oak Park, Illinois, and her sister, Amber Johnston, from outside Atlanta. Their late father and my late father were brothers. “This is opening up some stuff I didn’t even know I felt,” said Ellis. “I’m trying to hold that in.” To not come unglued thinking about “the wealth and the atrocities that happened in this house.”

White people kept coming up to her, “and they’re being appropriate, and wanting to talk and wanting to engage, but I feel like I need a minute,” said Ellis. “I might need forever.”

Ellis said she thought of Charlie Bibb, who had been an abusive man, and how abuse ran through the Bibb family, “and I never interrogated that further.” But now, she was thinking of “post-traumatic slave syndrome” and generational trauma. Her son, Jalen, 25, had visited the lynching exhibit the night before, and this morning he decided to stay at the hotel instead of attending the reunion.

Several Bibb descendants gather in front of Arnold’s Chapel Church, which was founded by Catherine (Granny Kate) Bibb in Bibbtown.

Nate Packard for The Undefeated

Her sister, Johnston, said they left Atlanta three hours late because she obsessed about retwisting her nearly waist-length hair. It’s similar to how black people dressed up for demonstrations and marches. It’s part of the armor we don.

When the formal program began, Morrow talked about discovering Maj. Bibb’s will and how he’d made finding the Bibb descendants his life’s work. “The Bibb family and these Bibb slaves have went all over America and done all kinds of things,” he said. The Bibb story is “a story about race. It’s a story about family. It’s a story about slavery. It’s a story about wealth. It’s a story about abuse. It’s a story about neglect.”

Ellis stepped to the lectern on the Bibb House lawn and told the hushed crowd, “When I pulled up, voices started in my head. Normally, I don’t hear voices.” She sat alone in the house’s 110-degree attic, the sleeping and work quarters for the enslaved, and she held a quilt. Spending time in the building and on the grounds, she said, “one of the strong feelings I had was rage.” She urged us to honor our feelings and have a “courageous conversation” about race.

My cousin asked the descendants of the enslaved what they would want to say to the descendants of the slave owners. And much later, when the moment was far behind us, I thought of plenty of words.

They went like this:

We are not like you.

We are not going to do to you what you did to us.

We are not going to burn your teenagers alive or put your grandmothers to work scrubbing our floors. We won’t break every bond of fellowship or citizenship to gain advantage, and then lie to ourselves and others about how precisely we’ve hoarded privilege in every institution of American society. We won’t call the police every time we feel uncomfortable or are made to share space. You are so afraid of us, of our anger and emotion, only because you know what you would do. It’s everything you’ve already done. This is why you’re always marveling at our power to forgive, because you, yourselves, do not.

That’s what I would have said later.

But in that moment I had just two bitter words. I said them out loud. And I meant every bit of them.

My cousin Sharon whipped her head around and tried to shush me, but I just faced forward steadily. I didn’t apologize. I said what I said.

I believe it was the ghost of Susie Bibb, answering my prayers.

Ellis had us break into groups and gave us a series of questions about race. My table included Michelle Anderson’s son, Jon, a scholar of African languages and linguistics at Knox College, and his wife, Nathalie Haurberg, an astronomy and physics professor at the college.

Toward the end of the program, I asked our table if white people talked to each other about race and what they said. Anderson stood up to tell the full group his answer: “No, I don’t think those conversations really happen. I think they happen in small circles, but in general, they are missing and I think a lot of people wish it would all go away. Each of us, as the white cousins here, as I will refer to them, are only where we are in life because of our black cousins, and we need to face those privileges that we have lived with for 200 years as the result of this house and the house across the street.”

Traci Ellis’ grandson, Christian, who is almost 2, takes a nap during the family reunion at the SEEK Museum.

Nate Packard for The Undefeated

Ellis ended the program by facing the house to tell the ghosts of those enslaved by Richard Bibb that we had returned. That we were their wildest dreams.

I was spent, more invested than I’d wanted to be in desiring something meaningful to come from this gathering. I hugged those who’d sat at my table. A few white people came up to talk to me about their family, to share their opinions on race relations, what they’d done in the civil rights movement, and about the president. I could hear them better this time.

Rachel looked stronger, I thought. She was glad they had helped convene the reunion.

The next day, eight carloads of black Bibbs, the extended Knight family and a couple of others toured Bibbtown. I sat with Amber’s children on the steps of Arnold’s Chapel Church, founded by Granny Kate. The last resident of Bibbtown, Marilyn Gill, had died a few years earlier in a fire so hot it melted coins. Her nephew died of a heart attack a few weeks after that.

“Some of you all might still own property here,” Morrow told us. “More brains are better than one, and I’m hoping you all can start to sort this out.” He hoped we would help find out about every acre Maj. Bibb gave the black Bibbs and who was heir to what in 2019. That we would join the struggle for truth, and the land beneath our feet. We are each other’s harvest.

I followed Jonathan back to Russellville until it was time to turn down a different road. I pulled up alongside him. Hard to know what to say through open car windows to a man whose ancestors had enslaved yours. So we just said goodbye. I was glad to have met him. It was a start, I thought.

Or maybe it was no such thing at all.

At some point, my cousins will likely do a more sophisticated DNA test to figure out more precisely if and how we might be related to Maj. Richard Bibb, and perhaps we’ll figure out if we have a claim to some of that Bibbtown land.

But it felt like such an old fight. And at that moment I was ready to get back home to my carefully curated black life, where the ground was steady beneath my feet and the old ghosts were much more quiet.