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Parting Words from Moristotle” (07/31/2023)
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Sunday, June 7, 2020

All Over the Place: My Town’s
George Floyd Protest 2020

By Michael H. Brownstein

No life matters until all lives matter. Black lives matter, too.
Are we not human? Do we not love our children, eat with forks and spoons, go to school and go to work?
Give me liberty, give me justice, do I not have a right to breathe?
                    —Protest signs


We came to the protest unprepared,
expecting a few dozen at most, not the hundreds
spread across the capitol’s lawn, not the anger,
the pain, the poetry of grief, a frustration
you could wear tomorrow and never remove.
When one speaker screamed into the audience,
Why did the white people present –
and there were a great number of white people present –
do nothing to stop slavery, do nothing to stop the KKK,
do nothing to stop the lynchings of the early 1900s,
and then demanded an answer again and again, Why? Why?
I went to the middle and said I would answer.
The moderator gave me the mic and I said, We were not there,
no, we were not there during slavery, and I said my name,
and we were not there when the KKK rose up ugly,
and we were not there when the lynching began,
and, yes – and I pointed to my arm – I am of this color,
and I am here now. (I could have told of things past,
but I did not.) It is up to us to change this – this color –
and if you are here now, it is up to you – this color –
and I pointed to my arm again. You have to make the difference,
you have to make blacks your friends, you must invite them
into your home, your life, and when you see the strong black man
walking down the same sidewalk as you, know this truth,
he too can be your friend – must be your friend –
and I talked a bit more and then I got out of the way
and listened to a lot more and, finally, we took to the sidewalk,
because there was no permit, but in seconds
we swarmed into the street, too many of us,
and we, stretching over two city blocks, took over downtown,
blocked incoming cars, watched as our numbers swelled,
chanted and sang for the mile from where we began to Lafayette,
where we turned to walk to the university,
new companions, black and white, and color no matter.
When we reached the great park before the university, we stopped,
and everyone, as if we were creating a large work of art,
lay on the ground. Floyd lay like this, the organizers said,
for eight minutes and forty-six seconds. We did too,
my hands behind my back, my face in the grass,
my wife beside me, her face against my back and we chanted,
I cannot breathe. I cannot breathe. I cannot breathe.
Give me liberty and give me breath. Black lives matter.
My wife had made a speech too, talked of racism in our town,
a place I will not name – Jefferson City, Missouri –
and she spoke of the many slurs and actions thrown at her,
but no more. This was the time to make the change.
Let us come together and change it. She turned to the line of police

and said, And all of you, you are the ones who must make the change.
When the eight minutes and forty-six seconds came to its end,
everyone stood. We thought it was over and began to walk home,
but something was different now, a cloud had fallen over us,

as if the eveningsong of solution and openness had suddenly gone dark,
but it was not dark, the sky a slow concerto into nightfall,
the day’s heat more oppressive, its humidity scarring.

Why is it violence must have a skin?

The crowd did not disperse, it grew smaller, yes, but stronger too,
a strong that was ugly like those who oppress with knee and word,
and you smelled the change in the air, you felt the tear in the flesh.
A block later a group of whites and blacks stepped from the crowd
to curse the police and a block later the first rock exploded the air,
a second hit the police car, then a smoke bomb of some sort,
and I watched as a white boy ran past me –
I can’t bring myself to call him a man –
his hands heavy with missiles, his face contorted, hit its window,
cracking it, and as he readied for another throw
a group surrounded him. Then we heard the slap of ignorance –
a white girl – how can I call her a woman? – slapped a black woman,
and for a second everything turned cold and cruel,
not like the deaf musician who sees music as rainbows

or the blind poet who describes beauty with the rise and fall of melody,
but as the sudden surge of an earthquake or a breaking of stained glass.
This, too, was halted as soon as it began.
The crowd, much smaller, rolled down High Street to downtown,
and my wife and I turned to go home as a half-dozen police vehicles
lined up and followed them until no one was left to follow.
We watched for a while, then crossed the street,
and she talked to the white girl, who was not in tears, but smoking,
proud of herself and the indignity she bestowed on the protest,
and walked with us as we went home, night falling hard,
a litter of stars, a brightness of moon,
and she apologized to us, and began to cry.


Copyright © 2020 by Michael H. Brownstein
Michael H. Brownstein’s volumes of poetry, A Slipknot Into Somewhere Else and How Do We Create Love?, were published by Cholla Needles Press in 2018 & 2019, respectively.

11 comments:

  1. A very moving account. You have created a powerful poetic document that leaves me hopeful that change can happen.

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  2. Brilliant! Ifelt I was with you.

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    1. Anonymous, with respect, please identify yourself in future. I have decided not to approve anonymous comments for posting.

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  3. Something this powerful needs to be read far and wide.

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    Replies
    1. Anonymous, with respect, please identify yourself in future. I have decided not to approve anonymous comments for posting.

      Delete
  4. Thank you for all of the fine comments. For the anons, can you please sign your name at the end of your comments from now on. I, too, would like to know who is commenting.

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  5. Morris,

    Thanks so much for this excellent presentation.

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  6. A comment about the George Floyd killing by Jon Stewart:

    I’d like to say I’m surprised by what happened to him, but I’m not. This is a cycle, and I feel that in some ways, the issue is that we’re addressing the wrong problem. We continue to make this about the police — the how of it. How can they police? Is it about sensitivity and de-escalation training and community policing? All that can make for a less-egregious relationship between the police and people of color. But the how isn’t as important as the why, which we never address. The police are a reflection of a society. They’re not a rogue alien organization that came down to torment the black community. They’re enforcing segregation. Segregation is legally over, but it never ended. The police are, in some respects, a border patrol, and they patrol the border between the two Americas. We have that so that the rest of us don’t have to deal with it. Then that situation erupts, and we express our shock and indignation. But if we don’t address the anguish of a people, the pain of being a people who built this country through forced labor — people say, ‘‘I’m tired of everything being about race.’’ Well, imagine how [expletive] exhausting it is to live that. [From a NYTimes article]

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    1. More from the article (the prompt Stewart is responding to is in bold):

      Does the scale and intensity of the protests suggest some positive strides toward accountability? Maybe. Look, every advancement toward equality has come with the spilling of blood. Then, when that’s over, a defensiveness from the group that had been doing the oppressing. There’s always this begrudging sense that black people are being granted something, when it’s white people’s lack of being able to live up to the defining words of the birth of the country that is the problem. There’s a lack of recognition of the difference in our system. Chris Rock used to do a great bit: ‘‘No white person wants to change places with a black person. They don’t even want to exchange places with me, and I’m rich.’’ It’s true. There’s not a white person out there who would want to be treated like even a successful black person in this country. And if we don’t address the why of that treatment, the how is just window dressing. You know, we’re in a bizarre time of quarantine. White people lasted six weeks and then stormed a state building2 with rifles, shouting: ‘‘Give me liberty! This is causing economic distress! I’m not going to wear a mask, because that’s tyranny!’’ That’s six weeks versus 400 years of quarantining a race of people. The policing is an issue, but it’s the least of it. We use the police as surrogates to quarantine these racial and economic inequalities so that we don’t have to deal with them.

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    2. More from Stewart (about Confederate monuments):

      Imagine the anguish of living in a country that profited off the forced labor of your ancestors, and is still having this conversation: ‘‘Hey, do you think we should fly the flag of the people that fought to enslave your ancestors? What do you guys think of that? Good idea or bad idea?’’ And then you hear, ‘‘It’s history.’’ It’s not history! It’s hagiography. If you go down there and read the plaques on the Confederate monuments, they aren’t, ‘‘This [expletive] thought he could enslave people based on the color of their skin.’’ That’s not what the plaque says. The plaque honors them! Enraging doesn’t begin to describe it.

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  7. Received an email from one of Morris's readers--wanted to know why the cops reacted so violently. I just want to correct him. The cops did not react at all, even at being cursed at and having things thrown at them. The police kept a stoic stance and let us go. Didn't even move to breakup the fight. The protesters handled all of the security themselves. Two windows were broken out, I learned later, the mayor apologizing to their owners, but the police chose not to arrest anyone and allowed the protesters to punish their own. So--in addition to two police taking a knee, the police in my town acted very well.

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