PUB: call for submissions—TOO MUCH BOOGIE: Erotic Remixes Of The Dirty Blues

TOO MUCH BOOGIE:

Erotic Remixes Of The Dirty Blues

 

Edited by Cole Riley (Robert Fleming)

To Be Published by LL Publications (Scotland)

Deadline: August 2010

Payment: $50 and 1 copy of the anthology

 

Robert Fleming is looking for stories that feature

the imagination, creativity and erotic heat which were originally

used in the writing of the rural and urban “dirty” blues classics.

 

These torrid tales, which will be collected in the first

of a projected series, will celebrate the blues

 as surrealist poetry, blues as cultural hymns, and

blues as sexual anthems.

 

The selected stories, a contemporary retelling of some of the most familiar themes from the blues idiom, will be gleaned from the recorded gems of the Delta blues, Chicago blues, Memphis blues, and Texas blues by such musicians as Bessie Smith, Ma Rainey, Robert Johnson, Bo Carter, Lil Johnson, Victoria Spivey, Charles Patton, Leadbelly,

Jimmy Reed, and Tampa Red. Some of the themes cover every facet of sexual abandon, betrayal, and obsession: the virile man, the willing woman, and the needs, impulses, cravings and urges of the sensual mating dance.

 

The suggested material for these stories can be found in the following albums:

Raunchy Business: Hot Nuts & Lollypops, Risque Rhythms: Nasty 50s R&B, Sugar

In My Bowl: Vintage Sex Songs 1923-1952, Dirty Blues, Sex-Rated Blues, Copulating Blues, Eat To The Beat: The Dirtiest of Them Blues, and Let Me Squeeze Your Lemon: The Ultimate Rude Blues Collection.

 

Stories due: August 31, 2010.

Word count: between 3,000 to 5,000 words.

 

This collection is primarily heterosexual but we will consider GLBT and IR themes.

Nothing gross or vulgar. Double-spaced: 12 point New Roman or Courier New.

Indent the first line of each paragraph one-half inch and do not include extra lines between paragraphs.

 

Please send a synopsis, author bio and story to writerrf@aol.com

Original stories only.     

PUB: Word Words Washington Prize Poetry Book Contest

The WASHINGTON PRIZE

In 1981, Karren Alenier, Deirdra Baldwin, Jim Beall, and Robert Sargent created the Washington Prize, a United States national literary competition awarding $1000 to an American poet. In 1999 the prize award was increased to $1500. From 1981 to 1987 winning poems were published in a full-page ad in Poets & Writers magazine. In 1988, the prize progressed from a single poem competiton to a book-length manuscript award. Washington area poets read and judge contest entries blind. Literary merit is the sole criterion. As a book publication award, the Washington Prize has given The Word Works national recognition and has increased distribution.

In 1999, The Word Works published WINNERS: A RETROSPECTIVE OF THE WASHINGTON PRIZE, an anthology of poems, anecdotes, essays, and photos of and by the winners and judges of the prize from 1981 to 1999. This collection of work by 80 poets tells the complete story of the Washington Prize. Entrants to the competition should consider this book a reference for how to win this prize.

All snail mail queries about the Washington Prize are answered with a graphically attractive brochure that describes the organization, provides the Washington Prize contest rules, profiles our books, and solicits orders. Typically, distribution is through booksales at readings by the author and mail orders to The Word Works. 


WASHINGTON PRIZE GUIDELINES

In 2010, The Word Works will award a living American or Canadian poet $1,500 and book publication for a volume of original poetry in English. To enter:

  • Submit a manuscript of 48 to 64 pages.
    • Include a title page with name, address, phone number, email address and signature. Author's name should appear on the title page only.
    • Repeat the title of the manuscript on the table of contents page.
    • Include an acknowledgments page and brief bio. Attach acknowledgments and bio to title page with a staple.
    • Use a binder clip to fasten the manuscript. No manuscripts will be returned.
    • Kindly indicate the information source where you learned about the Washington Prize. For example, AWP newsletter, Poets & Writers Magazine, the Word Works web site.

  • Enclose entry fee: $25 US drawn on a US bank only, payable to The WORD WORKS.
  • Enclose a self-addressed stamped envelope (SASE) for contest results. Early in 2011, all entrants to the 2010 Washington Prize will receive the winning publication.
  • Between January 15 and March 1, 2010, inclusive, mail manuscript by first class postage, entry fee, and business-sized SASE to:
    • Nancy White, Administrator
    • WORD WORKS Washington Prize
    • Dearlove Hall
    • Adirondack Community College
    • 640 Bay Road
    • Queensbury, NY 12804
  • The winner will be selected by August 2010. Book publication is planned for January 2011.

    Direct questions to Nancy White, Washington Prize Administrator, electronically or by regular mail to The Word Works, PO Box 42164, Washington, DC 20015. Include a self-addressed stamped envelope with all regular mail inquiries. Many questions are answered in WINNERS: A RETROSPECTIVE OF THE WASHINGTON PRIZE .

    Back to Top


    FREQUENTLY ASKED QUESTIONS

    Q: May I send a manuscript that exceeds your limit of 64 pages?

    A: While we prefer that submissions meet our guidelines of 48 to 64 manuscript pages, we usually tolerate a manuscript that might run over or under by a few pages.

    Q: May I send a postcard for notification that you received my manuscript?

    A: Yes, but we prefer that you consider your canceled check as proof that your MS arrived safely.

    Q: May I send more than one manuscript?

    A: Yes, and it is best if we know that you are doing this so that the manuscript can be distributed to different first readers. Please be sure to submit a $25 entry fee per manuscript--i.e., $50 for two manuscripts, $75 for three, etc.

    Q: Why do you require that a binder clip hold manuscripts together?

    A: if your manuscript is selected, we will copy that manuscript for our final judges and want easy access to the pages. Therefore we do not want stapled or bound manuscripts. We also do not want manuscripts sent in folders because the pages might fall out and get lost.

    Q: is there a limit on the length of any one poem submitted for this contest? For example, could one poem exceed one or two pages?

    A: Individual poems may be of any length as long as the manuscript adheres reasonably to our manuscript length of 48 to 64 manuscript pages.

    Q: What kind of paper should I use?

    A: Use standard white 20 lb copying paper sized 8 ½ “ X 11”. We handle a lot of manuscripts and do not want unnecessarily heavy manuscripts.

    Q: May I use distinctive fonts and styling?

    A: Text should be printed in black ink. The single font you choose should be standard and easy to read, such as Times New Roman.

    Q: May I include illustrations and/or drawings?

    A: No. The contest is judged solely on the poetry.

    Q: I have submitted to your contest before and want to know if I am wasting my time and money sending my manuscript again.

    A: In 2009, there will be a completely new roster of first and second readers. All manuscripts are read without identification of the author. If you read about our judging process, you will see that it is not likely that your manuscript will be read by the same first reader, which is a critical point in the competition’s process. If you have been submitting your manuscript without notice of it being selected as a finalist, consider working with a professional editor or a peer group to make revisions.

    Q: How does your judging process work?

    A: When a manuscript arrives, it is assigned an identification number and logged into our database. When the contest closes March 1, first readers are assigned 20-30 manuscripts. From that group, a first reader selects up to 5 manuscripts to pass on to a second reader. Second readers receive 15 to 20 manuscripts and pass along as many as 3 manuscripts to the final judges. Final judges receive copies of the same 10-12 manuscripts. Therefore, a single manuscript making it to the hands of the five final judges is read by one first reader, one second reader, and the complete panel of five judges. If a reader or judge recognizes the work, he or she will recuse him/herself from reading the manuscript and will allow others to read it. After the final judges have read the final manuscripts, they meet, discuss the merits of the manuscripts, and vote on a winner. The winner is usually called from that meeting.

    Q: Is there a particular school or style of poetry that The Word Works prefers?

    A: The Word Works looks for the best manuscript without any restriction to style or subject matter. The best advice for a winning manuscript can be found in an essay by Hilary Tham in Winners, A Retrospective of the Washington Prize.

    Q: What happens to my fee?

    A: Your $25 fee helps support the cost of printing the winning book, supplying the winner’s monetary award, advertising the prize, and the mailing costs associated with sending every entrant a copy of the book.

    Q: When or how will I hear the contest results?

    A: if you are selected as the winner, you will be called. Be sure to include your phone number and email address. If you provide an SASE, we will send you a news release about the winner. Results will be posted on our website at wordworksdc.com.

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    2009 WASHINGTON PRIZE WINNER

    The Word Works is pleased to announce that that Frannie Lindsay, of Belmont, MA, has won the 2009 Washington Prize for her full-length poetry manuscript, Mayweed. The prize includes publication and a cash award of $1,500.

    Lindsay’s two previous books are also prize winners: Lamb won the 2006 Perugia Press Intro Award and was runner-up for the James Laughlin Award from the Academy of American Poets. Where She Always Was (Utah State University Press) was selected for the 2004 May Swenson Award. Her poems have appeared in The Atlantic Monthly, Black Warrior Review, The Georgia Review, Field, Prairie Schooner, The Yale Review, and many others. Her poems have been featured on Poetry Daily, Verse Daily, and read by Garrison Keillor on National Public Radio’s Writer’s Almanac. She earned her MFA at the University of Iowa and is also a classical pianist. Lindsay has received fellowships from the National Endowment for the Arts and the Massachusetts Cultural Council, as well as residencies from Yaddo, the MacDowell Colony, and the Millay Colony.

    Mayweed was chosen from 242 manuscripts submitted by American poets. Doug Ramspeck of Lima, OH, received an Honorable Mention for Possum Nocturne. The 2009 finalists represented a wide range of styles, from formalism to prose poems: Dross by Melissa Cannon of Nashville, TN; No Eden by Sally Rosen Kindred of Columbia, MD; Living in the Candy Store by Leonard Kress of Perrysburg, OH; Little Lung Damage by Esther Lee of Salt Lake City, UT; The Nomenclature of Small Things by Lynn Pedersen of Kennesaw, GA; and Paul’s Hill by Shelby Stephenson of Benson, NC.

    The final judges were Karren Alenier, J. H. Beall, Barbara Ungar (winner of the Gival Prize), Nancy White (winner of the Washington Prize), and Maria van Beuren. First readers were Stuart Bartow, Michelle Galo, Carol Graser, Elaine Handley, Marilyn McCabe, Kathleen McCoy, and Mary Sanders Shartle. Second readers were George Drew, Naton Leslie, and Jay Rogoff (winner of the Washington Prize).

    The Word Works has awarded the Washington Prize since 1981, using a “blind” judging process that gives all poets, regardless of previous experience, an unprejudiced reading throughout the selection process. In 2010, the Word Works again will offer publication and a $1,500 prize to a volume of original poetry. Submissions will be accepted from Jan. 15 to March 1, 2009, and the entry fee will be $25. All entrants receive a copy of the winning book. For further information and guidelines (available December 2008), send a stamped, self-addressed envelope to the Word Works, P.O. Box 42164, Washington DC 20015, or visit the Word Works Web site at wordworksdc.com.

    Advance orders for Ace are available for $15 plus $3.95 shipping and handling from WORD WORKS Books, P.O. Box 42164, Washington, DC. 20015.   We expect publication of the book in January 2010.

    PUB: Ahsahta Press - Sawtooth Poetry Book Contest

    SAWTOOTH
    POETRY PRIZE

    Call for Manuscripts
    January 1, 2010 through March 1, 2010

    $1,500 for a book of poems
    Final Judge: Terrance Hayes
    The winning volume will be published in January 2011 by Ahsahta Press.

     

    Ahsahta Press, a member of the Council of Literary Magazines and Presses,
    conforms to the CLMP Code of Ethics and participated in its drafting.

    •     The Sawtooth Poetry Prize honors a book of original poetry in English by a single author; translations are not eligible for this award. The winning poet receives a $1,500 honorarium upon publication plus 25 copies of the published book. In addition to announcements in national publications, the winning book and author will be featured on the Ahsahta website, as will lists of finalists and semi-finalists.

    •     The final judge for the competition is Terrance Hayes. Read more about Terrance Hayes.

    •     Entries must be postmarked between January 1 and March 1, 2010.

    • Entries sent by e-mail or fax are not permitted and will be disqualified.

  • A self-addressed stamped postcard is necessary if you'd like notification of our receipt of your manuscript.
  • •     Manuscripts should be 48 to 100 pages of poetry, consecutively numbered, single-spaced, printed on one side of an 8-1/2" x 11" or A4 page only.


  • Include a separate title page with the author's name, address, phone, and, if available, e-mail address. Attach this to any acknowledgments pages or biographical note, which will be filed separately from the manuscript.

  • Contain pages in a plain manila folder or bind manuscript with a secure clip. Please do not bind manuscript in a notebook.

  • Handwritten manuscripts are not accepted.

  • Manuscripts will not be returned, so please do not send your only copy.

  • Manuscript revisions are not permitted during the contest.
  • •     Include $25.00 reading fee per manuscript (payable to Ahsahta Press). Entrants will receive a copy of the winning book when it is printed if they include a 7" x 10" self-addressed mailer with $5.25 postage (or a USPS Priority Mail envelope with $4.90 postage). Because media mail packages are routinely opened by the U.S. Postal Service, we send the books by priority mail, but if insufficient postage is supplied the books will go out first-class or other affordable rate. Our books measure 6" x 8" and will not fit in smaller-sized mailers. Overseas? Click here to pay reading fee through PayPal.

    •     A self-addressed stamped #10 envelope must be included for notification of winners. Please note: About 10% of entries come to us without SASEs for notification. Until recently we have attempted to notify these entrants by e-mail or other means, but the time involved has become too burdensome. If you wish notification of the winners of the contest, you must include a standard, stamped, business-sized SASE with your entry.

    •     Winner is expected to be announced in May 2010. All entries are eligible for publication by Ahsahta Press; separate submission of a Sawtooth entry during our open reading period is unnecessary.

    •     Eligibility: Poets writing in English are eligible. Previous book publication is not a consideration. Students and former students of Boise State University and of this year's judge may not enter; close friends of the judge are also not considered eligible. Simultaneous submissions are permissable, but entrants are asked to notify Ahsahta Press immediately if a manuscript becomes committed elsewhere.


    •     The CLMP Code of Ethics: CLMP's community of independent literary publishers believes that ethical contests serve our shared goal: to connect writers and readers by publishing exceptional writing. We believe that intent to act ethically, clarity of guidelines, and transparency of process form the foundation of an ethical contest. To that end, we agree to 1) conduct our contests as ethically as possible and to address any unethical behavior on the part of our readers, judges, or editors; 2) to provide clear and specific contest guidelines -- defining conflict of interest for all parties involved; and 3) to make the mechanics of our selection process available to the public. This Code recognizes that different contest models produce different results, but that each model can be run ethically. We have adopted this Code to reinforce our integrity and dedication as a publishing community and to ensure that our contests contribute to a vibrant literary heritage.

    Send Entries to:

    Sawtooth Poetry Prize
    AHSAHTA PRESS, MS1525

    1910 University Drive
    Boise State University
    Boise, ID 83725-1525
    208-426-3134

     

    INFO: audio lecture—Amiri Baraka on African-American literature

    Amiri Baraka on African-American literature

    Nope, I didn’t forget it was Black History Month. Just been busy is all.

    I always like to do something a little deeper for February. Particularly I’m into audio artifacts (such as an actual phone conversation between Martin Luther King and President Lyndon Johnson).

    Today, I’m sharing a 1984 classroom lecture by Amiri Baraka, the writer and radical-left activist, on the development of black literature.

    Click here to hear a 9-minute excerpt. For the entire 95-minute sound file, follow this link to Internet Archive.

    This lecture – delivered atNaropa University in Colorado – is part of theNaropa Poetics Audio Archive, a repository of hipness that demands further examination.

    The Internet is a free university at your fingertips, y’all. Blows my mind sometimes.

    Anyway, Baraka begins with a reference to his essay collection“Daggers and Javelins,” which was published in ’84.

    EVENT: Brown University Cape Verdean Heritage Weekend

    Brown University [http://www.brown.eduCape Verdean Heritage Weekend proudly presents a special celebration of Cape Verdean culture on Friday, February 26th at 6:30PM - ANDREW'S DINING HALL, corner of Brown St and Cushing St, Providence, RI. 


    EVENT FEATURES
    Art display by Domingas Luisa and Gennie Lomba 
    Traditional CV cuisine sampling by Rosinha's Restaurant 
    Traditional dance by Victorious Dance Group 
    Music entertainment by Fidjos di Fazenda & Tony's Drumming Group 

    Guest speaker: Dr. Claire Andrade-Watkins, PhD 

    Event is FREE but space is limited. Advance RSVP by email to: browncvheritage@gmail.com
    Please include name, address and number of guests attending.

    REVIEW: books—Sacred Waters: Arts for Mami Wata and Other Divinities in Africa and the Diaspora

    
    
    
    Henry John Drewal, ed.  Sacred Waters: Arts for Mami Wata and Other 
    Divinities in Africa and the Diaspora.  Bloomington  Indiana 
    University Press, 2008.  Illustrations, DVD. xxiii + 681 pp.  $75.00 
    (cloth), ISBN 978-0-253-35156-2.
    
    Reviewed by Joyce M. Youmans (independent scholar)
    Published on H-AfrArts (February, 2010)
    
    Mami Wata Reconsidered and Redefined
    
    _This review was commissioned by Jean Borgatti for H-AfrArt. The 
    review was edited by Brett Shadle, review editor for H-Africa._ 
    
    Henry John Drewal's edited collection _Sacred Waters_ addresses its 
    subject in no less than forty-six essays. Scholars, artists, writers, 
    filmmakers, and devotees from Africa, Europe, and the Americas 
    present their perspectives on topics drawn from art history, visual 
    and material culture, anthropology, and history. The wide range of 
    information, writing styles, research methods, and intellectual 
    approaches gives the reader a rich view of Mami Wata and related 
    divinities. The included DVD presents additional materials for most 
    chapters--music, spoken word poetry, performance videos, and still 
    images. This multimedia offering complements the collection's diverse 
    and hybrid subject. 
    
    _Sacred Waters_' chapters accumulate to reveal Mami Wata's myriad 
    histories as well as the complexity and changeability of contemporary 
    beliefs and social practices that Mami Wata encompasses. Even the 
    pidgin vernacular term "Mami Wata" does not have a fixed meaning; it 
    can refer to a pantheon of water deities or a single (female or male) 
    spirit, or even to a person who exemplifies various Mami Wata 
    characteristics. Not surprisingly, then, essay authors repeatedly 
    stress diversity; for example, Charles Gore discusses the variety of 
    Mami Wata beliefs and practices within one urban center (Benin City), 
    and Martha G. Anderson notes that water spirit beliefs differ between 
    individuals within the same Ijo community. 
    
    Furthering this complexity, many authors push the boundaries of "Mami 
    Wata." Brian Siegel discusses the mermaid _chitapo _of Lake Kashiba, 
    Zambia, who has Mami Wata characteristics but is known by a different 
    name. Jean M. Borgatti explains that the Okpella of Nigeria believe 
    in a mythical water beast (_achikobo_) that resembles a manatee and, 
    like Mami Wata, bestows riches on anyone fortunate enough to catch 
    it. Unlike Mami Wata, however, the _achikobo_ functions within the 
    bonds of community and kinship to buttress social values including 
    justice and generosity. Adeline Masquelier demonstrates that Mami 
    Wata need not live in water; the divinity migrated from the beaches 
    of Abidjan to the savannah of Niger, where it morphed into the spirit 
    known as Madame Sabot (who is said to have hooves). 
    
    Given the pervasiveness of Mami Wata-related beliefs and practices in 
    West and Central Africa and the diaspora, it is not surprising that 
    associated visual imagery is diverse and widespread. Often 
    represented as a female mermaid, Mami Wata appears in paintings, 
    drawings, sculptures, rituals, theatrical performances, films, 
    videos, and manipulated photos in sensationalist publications. She 
    embellishes punch-decorated brass dishes and Haitian Vodou flags, and 
    she also adorns masks that the Ejagham say do not represent Mami Wata 
    at all. Verbal descriptions of her abound in songs, poems, novels, 
    Pentecostal sermons and ephemera, and general lore. 
    
    One of _Sacred Waters_' ongoing themes is that Mami Wata is a 
    manifestation of centuries old African religious traditions retooled 
    for contemporary times. To this end, Osa D. Egonwa outlines the 
    metamorphosis of the river spirit Onoku into Mami Wata in Nigeria's 
    Ethiope River Basin. And Dunja Hersak comments: "I came to realize 
    that Mami Wata was not only an appended or perhaps transient concept 
    of modernity, but that it encapsulated essential elements of Vili and 
    Yombe religion of the past and present" (p. 340). About Mami Wata's 
    ability to move between realms (water and land) and speak in various 
    languages, Misty L. Bastian writes: "Although an argument could be 
    made that this speaks to the transition to postmodernity in Nigeria, 
    a condition of permanent dislocation and hybridity, I would add a 
    cautionary note. Spiritual forces in southeastern Nigeria have long 
    had the ability to transmute" (p. 92). 
    
    This embedding of Mami Wata within historical context is particularly 
    noteworthy. Past scholarship often has presented Mami Wata as a new 
    phenomenon, typically as "a foreign (Western) thing" or Other (p. 
    217). _Sacred Waters_, then, begins to provide a corrective to this 
    misinterpretation; as Joseph Nevadomsky writes: "The employment of 
    the 'Other' is not the way to approach Mammy Wata. This analytical 
    posture minimizes disjuncture, fragmentation and 
    contingency--precisely what agency accomplishes. A limitation of the 
    'Other' silences indigenous voices and homogenizes experiences by 
    producing monologues" (p. 356). 
    
    Many of _Sacred Waters_' essays reveal Mami Wata beliefs and 
    practices as solutions to various societal stressors. Since the 
    1990s, for example, they have buttressed Ogoni communities in Nigeria 
    during a time of political, social, and environmental turmoil. While 
    conducting research in 2004, Jill Salmons discovered that 
    approximately five hundred Ogoni belonged to the Ogoni Mammy Wata 
    Association, an organization that distributed membership cards. 
    Members called on one another to combine spiritual powers and also to 
    provide financial help for shrines, which Salmons notes functions as 
    "a type of insurance in times of illness" (p. 427). 
    
    Barbara Frank discusses Mami Wata as a response to an issue that 
    capitalism raises for many traditional (i.e., premodern) West African 
    belief systems: the problem of individual success. If individuals 
    make a pact with Mami Wata, they can become successful without being 
    considered immoral. In exchange for their wealth, they must promise 
    to be faithful to the divinity. While this means Mami Wata devotees 
    cannot have children and perpetuate the family line, it protects them 
    from the stigma of the older belief that an individual must sacrifice 
    a human life to a spirit in order to profit personally (rather than 
    communally). Significantly, this means multiple incidents of 
    individual success do not cripple the social fabric; also, older 
    belief systems can coexist with newer ones. 
    
    Lest the reader develop the impression that Mami Wata's myriad guises 
    offer uncontested solutions to various social ills, however, _Sacred 
    Waters_'_ _authors also address dissension. As a counterexample to 
    the Ogoni community's reliance on Mami Wata during a time of strife, 
    Nnamdi Elleh reports that the collapse of the Nigerian economy in 
    1983 forced people to turn to Christianity's promise of redemption 
    from daily suffering; consequently, "the images of Mami Wata were 
    sublimated with Christian ones" (p. 402). Demonstrating diversity 
    within a single community, Salmons notes that not every Ogoni is in 
    favor of Mami Wata; sometimes members of various church denominations 
    even destroy shrines that the Ogoni Mammy Wata Association then works 
    hard to replace. Charles Gore and Birgit Meyer show that Pentecostals 
    in Benin City and Accra typically equate Mami Wata with the seductive 
    perils of the contemporary secular world. 
    
    One of _Sacred Waters_' major strengths is the self-reflexivity of 
    many of its authors. Materials often are not presented as 
    straightforward truth; rather, authors acknowledge the role of 
    interpretation in research and scholarship. In her essay about Mami 
    Wata Vodun, Sharon Caulder-Hounon, who is both an academic and a 
    practitioner of the Vodun religion, notes that researchers "are 
    usually from the 'outside.' ... Even a lengthy immersion in the 
    society under scrutiny cannot overcome these deficits. The observer 
    and the observed do not have the same worldviews" (p. 195). Notably, 
    however, even Caulder-Hounon must rely on a translator during her 
    research and Vodun training in the Republic of Benin. Throughout 
    _Sacred Waters_, other authors mention the dangers of mistranslation. 
    For example, Osa D. Egonwa postulates that inaccurate translations of 
    foreign literature have contributed to misinformation about Mami 
    Wata. 
    
    Regarding the accuracy of informants during field research, Chiji 
    Akoma's response to Henrietta Cosentino's essay is particularly 
    insightful. About the nude dead body locals found in a river and told 
    Cosentino was a Mami Wata victim, Akoma comments: "Maybe it's my 
    cultural studies theory kicking in, but you must admit that your 
    being the lone white woman in that community, young, outgoing, 
    sociable, and quite keyed in with many of the townfolk [_sic_], 
    doesn't mean that the locals couldn't overstate some of the 
    mysterious encounters" (p. 102). Akoma hypothesizes that the body may 
    have been that of a bather who was an inexperienced swimmer. 
    
    In her essay that features an interview with Zulu Mami Wata devotee 
    Nokuthula Xaba, K. Limakatso Kendall provides the reader with keen 
    insight. After Xaba states that she was underwater with Mami Wata for 
    three days, Kendall notes: "It is difficult to translate this idea of 
    'under water' for Western readers. Traditional Zulu people do not 
    strike the dichotomy between dream and non-dream, conscious and 
    unconscious, common in the West. It is possible, in southern Africa, 
    to be poisoned by food one eats in a dream and to experience physical 
    symptoms of that poisoning; it is possible to descend 'under water' 
    while unconscious--and the physical body of the unconscious person 
    remains visible above water to observers" (p. 317). 
    
    Insights such as this are necessary to cultivate true cross-cultural 
    understanding. To this end, the final essay in _Sacred Waters _is 
    particularly successful: Vivian Hunter-Hindrew (Mama Zogbé) presents 
    a harrowing account of her struggle as an African American forced to 
    come to terms with an innate (and initially uninvited) African 
    spirituality. Hunter-Hindrew describes how Mami Wata pressured her 
    into becoming a devotee. Since her firsthand account clearly 
    illustrates Mami Wata's power, and in such a personal way, it is an 
    excellent choice for the final essay. 
    
    Given the diversity of the essays in _Sacred Waters_, the collection 
    would easily fall apart were it not carefully organized, first by 
    theme and then by place and time. Moreover, this structure 
    allows--even invites--the reader to compare and contrast Mami 
    Wata-related art, practices, and beliefs. It also reveals the 
    unbridled scope of the term "Mami Wata." The combination of academic 
    and creative writing, photo essay, and interview fosters the reader's 
    comprehension of a complex subject, and like the included multimedia 
    DVD offerings, complements _Sacred Waters_' diverse and hybrid 
    subject. 
    
    Citation: Joyce M. Youmans. Review of Drewal, Henry John, ed., 
    _Sacred Waters: Arts for Mami Wata and Other Divinities in Africa and 
    the Diaspora_. H-AfrArts, H-Net Reviews. February, 2010.
    URL: http://www.h-net.org/reviews/showrev.php?id=24249
    
    This work is licensed under a Creative Commons 
    Attribution-Noncommercial-No Derivative Works 3.0 United States 
    License.

    INTERVIEW: Director Faith Trimel - "Family" The Film's MySpace Blog |

    Tuesday, December 16, 2008 
    Interview with Director Part 1
    Category: Blogging
    An Interview with Faith Trimel
    Writer, director, and producer of "Family"
    By Shelton Dickson

    What does the term "family" mean?
    Family means a great many things but in the context of this film it is a colloquialism and/or a "code word" used in the gay, lesbian, bisexual, and transgender community to denote one who also identifies as gay, lesbian, bisexual, or transgender. Family also means the community that one who is homosexual must build around themselves for safety and support. Since many same-gender loving people our ousted from their family of origin after declaring their homosexuality, the friends in the gay and lesbian's life, surpass typical friendships, and often become surrogates relationships to the lost mother, father, brother, sister, etc. The same needs of interdependence such as emotional, physical, and spiritual support are now found in people without blood ties; however, they're family in every since of the word, and actually, even better because they chose each other. Finally, family means what it has traditionally meant: all those with whom one is genetically tied. What makes them "family" as opposed to just relations is the deeper level of love—unconditional love and support.

    Why do you wear so many hats?
    Because I've had to. Budgetary restrictions have required that I learn to do what I couldn't pay others for. And I don't know if it's me or just the will of the universe, but I've had so many people declare their support and assistance on this and many other projects initially but later when I call them up, they either didn't return my calls or didn't have the time. I refuse to shelf my projects/dreams because someone flakes. Many won't/don't share my same commitment and passion. Also, if some others made it through the initial stages, eventually, they'd turn in shoddy work or lose focus, so there again, I'd have to bring up the rear alone, anyway. You know, finally, there's also the more positive reason in that I thrive on challenges; I stretch with each new responsibility, and I believe I have the innate ability to juggle and excel at many tasks simultaneously. I know what I want and less checking in and collaborating on every point helps manifest my vision much clearer and much sooner.

    You're mighty sure of yourself?
    That's right. I am, especially in this domain. I dedicate so much time in work and study. When I'm on a project, I become consumed by it and devote 12-14 hours or more a day working on it. I read books, get advisors, mentors, and study models of what has been successful for others. So, it's not so much me being sure of myself as an artist as me being sure of myself as a committed, driven being who's relentless. I complete any task set before me. And finally, with filmmaking, I found what I was meant to do and so many of the elements that confound others come so easily to me. Now, by the same token, I can barely wash a load of clothes or remember to pay bills on time, but I can write and make movies and music pretty darn well.

    How did you come up with the concept of Family?
    I was jogging early one morning and while watching the sunrise, the story came to me in vivid scenes, character's names, and scenarios. I was so passionate about the story from the very beginning, that I did what I rarely do: beeline home without completing my workout to draft an outline. I was barely able to catch my breath all doused in sweat jotting down the story details flowing out of me, and then later that evening at work, (I was a server in a restaurant) I continued exploring more. This was in the summer of 2002 and I have no idea why I would write "Family," a story about best lesbian girlfriends; I guess I was just a conduit; the relationships and situations in "Family" were none I could personally relate to, meaning: a group of close girlfriends supporting each other and in the closet at thirty. I have great friends, but I call myself something of a solo traveler throughout life.

    What is the film's message? Theme?
    To state it on-the-nose: one finding the courage, to make the choice, to reveal that one is homosexual regardless of the consequences for the secondary gain of a sense of integrity and peace found only when one lives authentically. I believe that when one is authentic, they can be honored, appreciated, and loved for who they truly are; they can welcome those in their life who offer the true unconditional love and support. On the other hand, this same act of "rebellion" in this society and the reactions of those in our lives tell us those who are unworthy of further commitment and affection from us.

    Do you have that kind of bond with a group of women now?
    You know, I'm from a family that's majority women and we've all never been that close, and while I share deep, rich friendships with various women, I really haven't and probably never will have that kind of female clique/crew of the friends in "Family". It's never worked for me. I've seen some though, and I do believe in the friendships that I created with the characters in the movie. I think it gives and honest portraiture of lesbian friendship in which the majority are African American.

    Really, how?
    There is the banter, the teasing, the rivalry, the mild physical attraction to one another, as well as the support. These women are true friends who push each other to be a better version of them; they "check" each other, as necessary, using teasing and banter to hold the other accountable and insure that they squarely face the truth. Also, in the case of a couple of characters, they were lovers before friends. I've often seen the incestuous in the lesbian community when friend become lovers and a friend's ex-lover and current friend date; it's the insistence of most lesbians to remain in the convenient relationship-pool rather than step out and find new suitors.

    How many lead/principal characters do you have?
    I have six leads {Faith blows out a deep breath}

    Why so many?
    Believe me, that number was cut down significantly. There were many reasons but the most important one was a desire to show the myriad of lives within lesbian community, especially because they are typically displayed so one-dimensionally. I found each character to be a kind of archetype of lesbians or just archetypes period, to deal with the issues that a same-gender-loving person faces. Kemp, the lothario/the lover, must deal with celebrity, money, and status like Mars; Felicia, the leader and seeker of truth, has to deal with integrity to grow and become a better woman and artist. She is motivated by love and art like Artemis. Tonya is the innocent child-like character who does it all for love, like the archetype of Venus. I could go on and on and many might challenge my position or accuracy but this was something that played in my mind as I wrote the screenplay. So many obstacles befall a lesbian, particularly, one of color who ventures forth to be honest about who she is; since I had a platform to convey this, I wanted to explore as many as I could.

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    EVENT: London—from Shadow And Act » Mississippi Damned Gets UK Premiere at London Lesbian & Gay Film Festival

    Mississippi Damned Gets UK Premiere at London Lesbian & Gay Film Festival

    Mississippi Damned

    We’ve featured this film many times HERE on this site, and now Tina Mabry’s award winning feature debut, Mississippi Damned, is finally travelling overseas and making its UK premiere at the 24th BFI London & Gay Film Festival, which runs from 17-31 March this year.

    If you’re not already familiar with the film, the blurb on the BFI website reads:

    Stark and confrontational, the award-winning Mississippi Damned is an ensemble drama that follows the dreams and disappointments of three African American children in poor rural Mississippi. Struggling to overcome the cyclical violence and poverty of their family, each dreams of a brighter future: butch dyke Leigh with her flirtatious high school girlfriend; Sammy with a college basketball scholarship; and Kari, the youngest, with a career as a pianist. However, as each discovers, they will have to confront their family’s past if they are to overcome that which binds them, damned, to their Mississippi home. Anchored by rich characterization and a gorgeous saturated colour palette, Mabry’s remarkable assured debut takes the viewer on a riveting emotional journey, deftly illuminating the social forces and emotional demons that often stand in the way of pursuing our dreams.

    Mississippi Damned will screen at 6.10pm on Thursday 25 and Friday 26 at BFI Southbank.

    Other films of note at this year’s LGFF are:

    Drool, Dir. Nancy Kissam, USA

    DroolDarkly comic and slightly surreal at times Drool is the story of abused southern housewife and mother of two, Anora (a fantastic Laura Harring), who falls in love with her vivacious next door neighbour, cosmetics saleswoman Imogene. Caught in the act by her drunken spouse the ensuing fight results in a corpse, a slightly concussed son, a disbelieving teenage daughter and a plan to drive cross country to a friend of Imogene’s who has experience in getting rid of troublesome husbands, dead or otherwise. Along the way emotions run high, dark secrets are revealed and a broken family mends itself with the healing power of love and that universal fixer – the makeover. Kissam’s assured debut tackles harsh themes with understanding and humour creating an ultimately uplifting and often hilarious film which draws out fantastic performances by all involved.

    Family, Dir. Faith Trimel, USA

    FamilyDuring an unexpected house call from her mother, thirty-something Felicia finds herself literally pushing her lesbian lover into a closet. Unsurprisingly her lover is unimpressed and Felicia realises that coming out may be the only way to save her relationship. Unable to deal with the prospect alone she gathers together six friends and proposes that they all release themselves from their similarly repressed identities within thirty days. The friends agree but all find that coming out comes with its sacrifices. For Women’s National Basketball Association player Kemp this means that future endorsements are on the line, while quiet Sabrina struggles to reconcile her religious beliefs with her sexuality and Melanie, the most out member of the group, fights for custody of her daughter with her ex-girlfriend. This is a welcome look at the experience of coming out as an African-American lesbian that has universal appeal and is by turns funny, moving and surprising.

    Beyond Labels, Dir. Jaime Sylla, UK

    Beyond LabelsPresented in association with gay men’s health charity GMFA, Jaime Sylla’s new film explores Black gay male experience in London, from Gay Lib pioneer Ted Walker Brown to more recent arrivals on the scene. Tales of friendship and support underly an investigation into the creation of a sense of community. Sylla’s last film No Magic Bullet premiered at the LLGFF in 2007. This film aims to explore how racism, homophobia, HIV and issues around immigration all have an impact on the construction of a healthy identity for Black gay men. The film offers inspiringly diverse voices who share their alternatives to the invisibility or stigmatization which many have experienced within their own communities and families. This world premiere screening will be followed by a discussion with the director and some of the film’s participants as well as representatives from Big Up.

    Children of God, Dir. Kareem J Mortimer, Bahamas

    Children of GodJohnny, a white Bahamian artist from Nassau, is depressed and creatively uninspired. Under instructions from his teacher, he relocates to the rural island of Eleuthera, where he meets the confident Romeo, a local boy who inspires a new creative drive in him. Johnny and Romeo embark on a passionate love affair, but when Romeo’s fiancée and overbearing mother arrive at his home unannounced, he is asked to make some important decisions about his life and his relationship with Johnny. Meanwhile, Lena, the wife of an ultra-conservative pastor, also arrives on the island. With her marriage on the rocks, and a growing realisation that her husband is not who he appears to be, Lena sets out on a campaign to spread her anti-gay policies among the quiet community. As Lena’s crusade gathers momentum, she is challenged by her friend Reverend Ritchie, a liberal clergyman who forces her to question her beliefs and to re-evaluate her rigid political stance.

    Sweepingly romantic and gorgeously photographed, the film’s aesthetic and emotional pleasures are undeniable. In positioning this classic tale of young love against a backdrop of violent homophobia and social unease, director Kareem Mortimer has also crafted a striking examination of identity and gay politics in the Bahamas, tackling these weighty issues with a confidence and sincerity that makes the film universal in its themes. Emerging from a region not known for the production of gay film, Children of God is an important and bold piece of work, signalling Mortimer as a hugely promising talent in the future of world cinema.

    Click on the film titles for details of screening times and venues. For a full listing of films at this year’s LGFF, click HERE to visit the BFI website.

    EVENT: Charleston, SC—"Word, Shout, and Song: Experiencing South Carolina Gullah Traditions"

    Word,

    Shout,

    and Song:
    Experiencing South Carolina Gullah Traditions
    Charleston, Hilton Head Island, and Beaufort, South Carolina

    May 27 - 31, 2010
     

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    CALL 1.877.338.8687 TODAY!

    Registration closes Monday, February 22, 2010.

     

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    DEADLINE EXTENDED!
     Register by February 22
     
    Registration is limited to only 35 participants.
    Don't miss your opportunity to travel with Smithsonian scholars.

    Call toll-free 1.877.338.8687.
     
    Thursday, May 27

    dancer 

    Individual arrivals in Charleston,

    South Carolina, and check-in at
    the luxurious Mills House Hotel in
    downtown Charleston. This evening, gather for a welcome reception with fellow travelers and Dr. Gail S. Lowe, senior historian with the Smithsonian's Anacostia Community Museum. (R, D)
     
    Friday, May 28

    South Carolina

    Tour significant sites of African American history in Charleston with Mr. Alphonso Brown, who is fluent in the Gullah language and familiar with many of the Gullah customs. Explore the Avery Research Center for African American History and Culture at the College of Charleston and meet Georgette Mayo, interim director, for a private catered lunch. Arrive on Hilton Head Island at the Westin Resort and Spa. This evening, take in the ocean breezes as you enjoy a festive dinner at this oceanside resort. (B,L,D) 

     
    Saturday, May 29

     

    Westin Resort & SpaEnjoy remarks by Dr. Gail S. Lowe and then depart for Beaufort, South Carolina, for a tour of the historic town. Chartered in 1711, it is the second-oldest city in South Carolina. Learn about native son, Robert Smalls, a leading figure in post-war Beaufort who would later become one of South Carolina's first elected African Americans to the United States Congress. After lunch, visit Penn School Historic District on St.Helena Island, one of the country's first schools for freed slaves. This evening, depart for Beaufort for rousing evening festivities at the Gullah Festival. (B,L)

     
    Sunday, May 30

    Lorenzo Dow Turner 

    Depart for Beaufort and the Gullah Festival to experience the morning worship service.
    Then depart for Port Royal to witness the rededication of the memorial plaque. Travel back to Beaufort and the festival for lunch and afternoon festivities.This evening enjoy a festive farewell dinner at the Old Oyster Factory. (B,L,D)

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    Monday, May 31

     

    Enjoy the morning at your leisure at the resort. Depart for Charleston and the airport with a boxed lunch served en route. (B,L)

     
    Program Inclusions:
    Accommodations: Mills House Hotel, Charleston (1 night); Westin Resort & Spa, Hilton Head Island (3 nights).
    Meals: Daily Breakfasts (B); 3 lunches (L); 2 dinners (D); 1 reception (R)
    Transportation: Deluxe private motor coach.
    Educ ational and Tourmanaging services: Included.
    Entrance fees: Included.
    Price: $2,375 Double; $2,795 Single

    Images from top: Gullah dancer; Charleston, SC; Westin Resort & Spa; and Lorenzo Dow Turner (courtesy Anacostia Community Museum Archives, Smithsonian Institution).
     
    In the 1930s and 1940s, pioneering linguist Lorenzo Dow Turner proved through scientific research and audio recordings that the Gullah language, spoken in the Sea Islands of South Carolina and Georgia by descendants of African slaves, retained African words and expressions and conveyed cultural traditions. Come with us to Charleston, Beaufort, and unique nearby communities, to retrace Turner's expeditions in language and culture. Experience the cultural, culinary, and festive traditions of the Gullah people, and enjoy a variety of day-tours with a local guide. Participate in special behind-the-scenes activities and experience the sights and sounds of the Gullah Festival in Beaufort. Gain insight into Turner's work and the continuing connections with communities of the African Diaspora during exclusive sessions with Dr. Gail S. Lowe, the Anacostia Community Museum's senior historian and project manager for the upcoming exhibition on Lorenzo Dow Turner.
     
     
    Terms & Conditions
    Please visit www.anacostia.si.edu or www.SmithsonianJourneys.org for more information regarding terms and conditions related to this program.

    REGISTRATION EXTENDED TO February 22, 2010