“Black Men and Public Space”–Brent Staples (b. 1951) earned his Ph.D. in psychology from the University of Chicago and went on to become a journalist. The following essay originally appeared in Ms. Magazine in 1986, under the title “Just Walk on By.” Staples revised it slightly for publication in Harper’s a year later under the present title. The particular occasion for Staples’s reflections is an incident that occurred for the first time in the mid-1970s, when he discovered that his mere presence on the street late at night was enough to frighten a young white woman. Recalling this incident leads him to reflect on issues of race, gender, and class in the United States. As you read, think about why Staples chose the new title, “Black Men and Public Space.”

“Black Men and Public Space” (Staples)

  1. My first victim was a woman–white, well-dressed, probably in her late twenties. I came upon her late one evening on a deserted street in Hyde Park, a relatively affluent neighborhood in an otherwise mean, impoverished section of Chicago. As I swung onto the avenue behind her, there seemed to be a discreet, uninflammatory distance between us. Not so. She cast back a worried glance. To her, the youngish Blackman–abroad six feet two inches with a beard and billowing hair, both hands shoved into the pockets of a bulky military jacket–seemed menacingly close. After a few more quick glimpses, she picked up her pace and was soon running in earnest. Within seconds, she disappeared into a cross street.
  2. That was more than a decade ago. I was twenty-two years old, a graduate student newly arrived at the University of Chicago. It was in the echo of that terrified woman’s footfalls that I first began to know the unwieldy inheritance I’d come into–the ability to alter public space in ugly ways. It was clear that she thought herself the quarry of a mugger, a rapist, or worse. Suffering a bout of insomnia, however, I was stalking sleep, not defenseless wayfarers. As a softy who is scarcely able to take a knife to a raw chicken–let alone hold one to a person’s throat–I was surprised, embarrassed, and dismayed all at once. Her flight made me feel like an accomplice in tyranny. It also made it clear that I was indistinguishable from the muggers who occasionally seeped into the area from the surrounding ghetto. That first encounter, and those that followed, signified that a vast, unnerving gulf lay between nighttime pedestrians–particularly women—and me. And I soon gathered that being perceived as dangerous is a hazard in itself. I only needed to turn a corner into a dicey situation, or crowd some 2 frightened, armed person in a foyer somewhere, or make an errant move after being pulled over by a policeman. Where fear and weapons meet–and they often do in urban America–there is always the possibility of death.
  3. In that first year, my first away from my hometown, I was to become thoroughly familiar with the language of fear. At dark, shadowy intersections, I could cross in front of a car stopped at a traffic light and elicit the thunk, thunk, thunk, thunk of the driver–black, white, male, or female–hammering down the door locks. On less traveled streets after dark, I grew accustomed to but never comfortable with people crossing to the other side of the street rather than pass me. Then there were the standard unpleasantries with policemen, doormen, bouncers, cabdrivers, and others whose business it is to screen out troublesome individuals before there is any nastiness.
  4. I moved to New York nearly two years ago and I have remained an avid nightwalker. In central Manhattan, the near-constant crowd cover minimizes tense one-on-one street encounters. Elsewhere–in Soho, for example, where sidewalks are narrow and tightly spaced buildings shut out the sky–things can get very taut indeed.
  5. After dark, on the warrenlike streets of Brooklyn where I live, I often see women who fear the worst from me. They seem to have set their faces on neutral, and with their purse straps strung across their chests bandolier style, they forge ahead as though bracing themselves against being tackled. I understand, of course, that the danger they perceive is not a hallucination. Women are particularly vulnerable to street violence, and young black males are drastically overrepresented among the perpetrators of that violence. Yet these truths are no solace against the kind of alienation that comes of being ever the suspect, a fearsome entity with whom pedestrians avoid making eye contact.
  6. It is not altogether clear to me how I reached the ripe old age of twenty-two without being conscious of the lethality nighttime pedestrians attributed to me. Perhaps it was because in Chester, Pennsylvania, the small, angry industrial town where I came of age in the 1960s, I was scarcely noticeable against a backdrop of gang warfare, street knifings, and murders. I grew up one of the good boys, had perhaps a half-dozen fist-fights. In retrospect, my shyness of combat has clear sources. 3
  7. As a boy, I saw countless tough guys locked away; I have since buried several, too. They were babies, really–a teenage cousin, a brother of twenty-two, a childhood friend in his mid-twenties–all gone down in episodes of bravado played out in the streets. I came to doubt the virtues of intimidation early on. I chose, perhaps unconsciously, to remain a shadow–timid, but a survivor.
  8. The fearsomeness mistakenly attributed to me in public places often has a perilous flavor. The most frightening one of these confusions occurred in the late 1970s and early 1980s, when I worked as a journalist in Chicago. One day, rushing into the office of a magazine I was writing for with a deadline story in hand, I was mistaken for a burglar. The office manager called security and, with an ad hoc posse, pursued me through the labyrinthine halls, nearly to my editor’s door. I had no way of proving who I was. I could only move briskly toward the company of someone who knew me.
  9. Another time I was on assignment for a local newspaper and killing time before an interview. I entered a jewelry store on the city’s affluent Near North Side. The proprietor excused herself and returned with an enormous red Doberman pinscher straining at the end of a leash. She stood, the dog extended toward me, silent to my questions, her eyes bulging nearly out of her head. I took a cursory look around, nodded, and bade her good night.
  10. Relatively speaking, however, I never fared as badly as another black male journalist. He went to nearby Waukegan, Illinois a couple of summers ago to work on a story about a murderer who was born there. Mistaking the reporter for the killer, police officers hauled him from his car at gunpoint and but for his press credentials would probably have tried to book him. Black men trade tales like this all the time.
  11. Over the years, I learned to smother the rage I felt at so often being taken for a criminal. Not to do so would surely have led to madness. I now take precautions to make myself less threatening. I move about with care, particularly late in the evening. I give a wide berth to nervous people on subway platforms during the wee hours, particularly when I have exchanged business clothes for jeans. If I happen to be entering a building behind some people who appear skittish, I may walk by, letting them clear the lobby before I return, so as not to seem to be following them. I have 4 been calm and extremely congenial on those rare occasions when I’ve been pulled over by the police.
  12. And on late evening constitutionals I employ what has proved to be an excellent tension-reducing measure: I whistle melodies from Beethoven and Vivaldi and the more popular classical composers. Even steely New Yorkers hunching toward nighttime destinations seem to relax, and occasionally they even join in the tune. Virtually everybody seems to sense that a mugger wouldn’t be warbling bright, sunny selections from Vivaldi’s Four Seasons. It is my equivalent to the cowbell that hikers wear when they know they are in bear country.
    Staples, Brent. Harper’s Magazine. December 1986.

Frank B. Lanzarotta
Professor Junious
English 101 SWP
12 October 2020
Questions:

  1. What, specifically, is the cause-and-effect relationship that Staples is describing in the essay?
    a. Every time a Blackman is alone at night females tend to assume the worst about them.
  2. How well do you think he shows this relationship?
    a. Quite well. Example interaction number 9 where he was tackled by security in the hallway of the paper he wrote for because a white female didn’t recognize him. Also in number 11 where he explains how if he was walking behind a group of people that are going to the same building as him he would walk around and wait until they clear the lobby so that they wouldn’t thing he was following them.
  3. What is the effect of the situation on Staples himself?
    a. He starts to go out of his way to let others know he is not going to harm them
  4. Why do you suppose Staples opens his essay by referring to “my first victim”?
    a. Because it is how others feel they are. It gets the reader to start thinking before reading that the Blackman is the criminal in the scenario.
  5. What is the effect of this language?
    a. I am on sure
  6. Who would you say Staples imagined as his audience for this essay?
    a. Those that fear Black men in public.
  7. What vision of himself does he seem to want his readers to come away with?
    a. That he just like many other Black men are not criminals.
  8. Why do you think Staples refers to the experience of another black man in paragraph 10 when all of his other examples are drawn from his own experience?
    a. To show the readers that he is not the only one to experience this.

Staples was twenty two years old when he first experienced racism and misconception from a white woman simply because he was a black man.

Sample Solution

Sample solution

Dante Alighieri played a critical role in the literature world through his poem Divine Comedy that was written in the 14th century. The poem contains Inferno, Purgatorio, and Paradiso. The Inferno is a description of the nine circles of torment that are found on the earth. It depicts the realms of the people that have gone against the spiritual values and who, instead, have chosen bestial appetite, violence, or fraud and malice. The nine circles of hell are limbo, lust, gluttony, greed and wrath. Others are heresy, violence, fraud, and treachery. The purpose of this paper is to examine the Dante’s Inferno in the perspective of its portrayal of God’s image and the justification of hell. 

In this epic poem, God is portrayed as a super being guilty of multiple weaknesses including being egotistic, unjust, and hypocritical. Dante, in this poem, depicts God as being more human than divine by challenging God’s omnipotence. Additionally, the manner in which Dante describes Hell is in full contradiction to the morals of God as written in the Bible. When god arranges Hell to flatter Himself, He commits egotism, a sin that is common among human beings (Cheney, 2016). The weakness is depicted in Limbo and on the Gate of Hell where, for instance, God sends those who do not worship Him to Hell. This implies that failure to worship Him is a sin.

God is also depicted as lacking justice in His actions thus removing the godly image. The injustice is portrayed by the manner in which the sodomites and opportunists are treated. The opportunists are subjected to banner chasing in their lives after death followed by being stung by insects and maggots. They are known to having done neither good nor bad during their lifetimes and, therefore, justice could have demanded that they be granted a neutral punishment having lived a neutral life. The sodomites are also punished unfairly by God when Brunetto Lattini is condemned to hell despite being a good leader (Babor, T. F., McGovern, T., & Robaina, K. (2017). While he commited sodomy, God chooses to ignore all the other good deeds that Brunetto did.

Finally, God is also portrayed as being hypocritical in His actions, a sin that further diminishes His godliness and makes Him more human. A case in point is when God condemns the sin of egotism and goes ahead to commit it repeatedly. Proverbs 29:23 states that “arrogance will bring your downfall, but if you are humble, you will be respected.” When Slattery condemns Dante’s human state as being weak, doubtful, and limited, he is proving God’s hypocrisy because He is also human (Verdicchio, 2015). The actions of God in Hell as portrayed by Dante are inconsistent with the Biblical literature. Both Dante and God are prone to making mistakes, something common among human beings thus making God more human.

To wrap it up, Dante portrays God is more human since He commits the same sins that humans commit: egotism, hypocrisy, and injustice. Hell is justified as being a destination for victims of the mistakes committed by God. The Hell is presented as being a totally different place as compared to what is written about it in the Bible. As a result, reading through the text gives an image of God who is prone to the very mistakes common to humans thus ripping Him off His lofty status of divine and, instead, making Him a mere human. Whether or not Dante did it intentionally is subject to debate but one thing is clear in the poem: the misconstrued notion of God is revealed to future generations.

 

References

Babor, T. F., McGovern, T., & Robaina, K. (2017). Dante’s inferno: Seven deadly sins in scientific publishing and how to avoid them. Addiction Science: A Guide for the Perplexed, 267.

Cheney, L. D. G. (2016). Illustrations for Dante’s Inferno: A Comparative Study of Sandro Botticelli, Giovanni Stradano, and Federico Zuccaro. Cultural and Religious Studies4(8), 487.

Verdicchio, M. (2015). Irony and Desire in Dante’s” Inferno” 27. Italica, 285-297.

This question has been answered.

Get Answer