The Gaudy Place (Voices of the South)


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About Fred Chappell. Fred Chappell. He was the Poet Laureate of North Carolina from He attended Duke University. Eliot Prize. Books by Fred Chappell. Trivia About The Gaudy Place. No trivia or quizzes yet. Although Randolph's affectations immediately qualify him as another of the grotesques filling Joel's view of the southern landscape, his importance in the boy's development transforms him from simply part of the bizarre scenery into a figure whom Joel eventually embraces for the love he has failed to find elsewhere.

Randolph's decadence complements the decadent setting.

Supplementary Prose ()

His world-weary languid manner, manicured toenails, "silver-tongued" flattery, and caustic sarcasm are reminiscent of Oscar Wilde. His bedroom, which he terms "a rather gaudy grave," is closed off from natural light. Eventually we learn that he is the mysterious person dressed like an eighteenth-century French countess standing in the plantation window, whose identity puzzles Joel. Whereas Faulkner and Caldwell might have created a bizarre character and even might have described the person with compassion, they would maintain a distance from him, just as Capote's protagonist does early in the story.


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But Capote's fiction differs from earlier works in that Joel eventually accepts and chooses to participate in the grotesque world, the world of "other voices, other rooms. Moreover, his decision is described in affirmative terms. The relationship of Randolph and Joel clarifies one of the major themes of the story and of other Capote works: that "love, having no geography, knows no boundaries…. Any love is natural and beautiful that lies within a person's nature. Capote suggests what William Van O'Connor says is the propensity of the writer of the grotesque to find the sublime in "weirdly distorted images.

Perhaps he accepts him because Randolph sits faithfully by the boy's bedside during a long illness. At any rate Randolph becomes the answer to Joel's prayer, "God, let me be loved. Other Voices, Other Rooms is powered by Capote's intense private vision. A race cannot be purified from without. Preachers and teachers are helps, and stimulants and conditions as necessary as the gracious rain and sunshine are to plant growth.

But what are rain and dew and sunshine and cloud if there be no life in the plant germ? We must go to the root and see that it is sound and healthy and vigorous; and not deceive ourselves with waxen flowers and painted leaves of mock chlorophyll. We too often mistake individuals' honor for race development and so are ready to substitute pretty accomplishments for sound sense and earnest purpose.

A stream cannot rise higher than its source. The atmosphere of homes is no rarer and purer and sweeter than are the mothers in those homes. A race is but a total of families. The nation is the aggregate of its homes. As the whole is sum of all its parts, so the character of the parts will determine the characteristics of the whole. These are all axioms and so evident that it seems gratuitous to remark it; Page 30 and yet, unless I am greatly mistaken, most of the unsatisfaction from our past results arises from just such a radical and palpable error, as much almost on our own part as on that of our benevolent white friends.

The Negro is constitutionally hopeful and proverbially irrepressible; and naturally stands in danger of being dazzled by the shimmer and tinsel of superficials. We often mistake foliage for fruit and overestimate or wrongly estimate brilliant results. The late Martin R. Delany, who was an unadulterated black man, used to say when honors of state fell upon him, that when he entered the council of kings the black race entered with him; meaning, I suppose, that there was no discounting his race identity and attributing his achievements to some admixture of Saxon blood.

But our present record of eminent men, when placed beside the actual status of the race in America to-day, proves that no man can represent the race. Whatever the attainments of the individual may be, unless his home has moved on pari passu , he can never be regarded as identical with or representative of the whole. Not by pointing to sun-bathed mountain tops do we prove that Phoebus warms the valleys.

Page 31 We must point to homes, average homes, homes of the rank and file of horny handed toiling men and women of the South where the masses are lighted and cheered by the good, the beautiful, and the true,--then and not till then will the whole plateau be lifted into the sunlight.

The need is felt and must be recognized by all. There is a call for workers, for missionaries, for men and women with the double consecration of a fundamental love of humanity and a desire for its melioration through the Gospel; but superadded to this we demand an intelligent and sympathetic comprehension of the interests and special needs of the Negro.

I see not why there should not be an organized effort for the protection and elevation of our girls such as the White Cross League in England. English women are strengthened Page 32 and protected by more than twelve centuries of Christian influences, freedom and civilization; English girls are dispirited and crushed down by no such all-levelling prejudice as that supercilious caste spirit in America which cynically assumes "A Negro woman cannot be a lady. Surely then if English indignation is aroused and English manhood thrilled under the leadership of a Bishop of the English church to build up bulwarks around their wronged sisters, Negro sentiment cannot remain callous and Negro effort nerveless in view of the imminent peril of the mothers of the next generation.

We need men who can let their interest and gallantry extend outside the circle of their aesthetic appreciation; men who can be a father, a brother, a friend to every weak, struggling unshielded girl.


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We need women who are so Page 33 sure of their own social footing that they need not fear leaning to lend a hand to a fallen or falling sister. We need men and women who do not exhaust their genius splitting hairs on aristocratic distinctions and thanking God they are not as others; but earnest, unselfish souls, who can go into the highways and byways, lifting up and leading, advising and encouraging with the truly catholic benevolence of the Gospel of Christ. As Church workers we must confess our path of duty is less obvious; or rather our ability to adapt our machinery to our conception of the peculiar exigencies of this work as taught by experience and our own consciousness of the needs of the Negro, is as yet not demonstrable.

Flexibility and aggressiveness are not such strong characteristics of the Church to-day as in the Dark Ages. As a Mission field for the Church the Southern Negro is in some aspects most promising; in others, perplexing. Aliens neither in language and customs, nor in associations and sympathies, naturally of deeply rooted religious instincts and taking most readily and kindly to the worship and teachings of the Church, surely the task of proselytizing the American Negro is infinitely less formidable than that Page 34 which confronted the Church in the Barbarians of Europe.

Besides, this people already look to the Church as the hope of their race. Thinking colored men almost uniformly admit that the Protestant Episcopal Church with its quiet, chaste dignity and decorous solemnity, its instructive and elevating ritual, its bright chanting and joyous hymning, is eminently fitted to correct the peculiar faults of worship --the rank exuberance and often ludicrous demonstrativeness of their people. Yet, strange to say, the Church, claiming to be missionary and Catholic, urging that schism is sin and denominationalism inexcusable, has made in all these years almost no inroads upon this semi-civilized religionism.

Harvests from this over ripe field of home missions have been gathered in by Methodists, Baptists, and not least by Congregationalists, who were unknown to the Freedmen before their emancipation. Stranger and more significant than all, the leading men of this race I do not mean demagogues and politicians, but men of intellect, heart, and race devotion, men to whom the elevation of their people means more than personal ambition and sordid gain--and the men of that stamp have not all died yet the Christian workers for the race, of younger and more cultured growth, are noticeably drifting into sectarian churches, many of them declaring all the time that they acknowledge the historic claims of the Church, believe her apostolicity, and would experience greater personal comfort, spiritual and intellectual, in her revered communion.

It is a fact which any one may verify for himself, that representative colored men, professing that in their heart of hearts they are Episcopalians, are actually working in Methodist and Baptist pulpits; while the ranks of the Episcopal clergy are left to be filled largely by men who certainly suggest the propriety of a " perpetual Diaconate" if they cannot be said to have created the necessity for it. Now where is the trouble? Something must be wrong. What is it? A certain Southern Bishop of our Church reviewing the situation, whether in Godly anxiety or in "Gothic antipathy" I know not, deprecates the fact that the colored people do not seem drawn to the Episcopal Church, and comes to the sage conclusion that the Church is not adapted to the rude untutored minds of the Freedmen, and that they may be left to go to the Methodists and Baptists whither their racial proclivities undeniably tend.

How the good Bishop can agree that all-foreseeing Wisdom, and Catholic Love would have framed his Church as typified in his seamless garment and unbroken body, and yet not leave it broad enough and deep enough and loving enough to seek and save and hold seven millions of God's poor, I cannot see. But the doctors while discussing their scientifically conclusive diagnosis of the disease, will perhaps not think it presumptuous in the patient if he dares to suggest where at least the pain is.

If this be allowed, a Black woman of the South would beg to point out two possible oversights in this southern work which may indicate in part both a cause and a remedy for some failure. The first is not calculating Page 37 for the Black man's personality ; not having respect, if I may so express it, to his manhood or deferring at all to his conceptions of the needs of his people.

When colored persons have been employed it was too often as machines or as manikins.

The freak had a country voice: Southern Gothic fiction and transgression

There has been no disposition, generally, to get the black man's ideal or to let his individuality work by its own gravity, as it were. A conference of earnest Christian men have met at regular intervals for some years past to discuss the best methods of promoting the welfare and development of colored people in this country. Yet, strange as it may seem, they have never invited a colored man or even intimated that one would be welcome to take part in their deliberations. Their remedial contrivances are purely theoretical or empirical, therefore, and the whole machinery devoid of soul.

The second important oversight in my judgment is closely allied to this and probably grows out of it, and that is not developing Negro womanhood as an essential fundamental for the elevation of the race, and utilizing this agency in extending the work of the Church. Of the first I have possibly already presumed to say too much since it does not strictly come Page 38 within the province of my subject.

However, Macaulay somewhere criticises the Church of England as not knowing how to use fanatics, and declares that had Ignatius Loyola been in the Anglican instead of the Roman communion, the Jesuits would have been schismatics instead of Catholics; and if the religious awakenings of the Wesleys had been in Rome, she would have shaven their heads, tied ropes around their waists, and sent them out under her own banner and blessing.

Whether this be true or not, there is certainly a vast amount of force potential for Negro evangelization rendered latent, or worse, antagonistic by the halting, uncertain, I had almost said, trimming policy of the Church in the South. This may sound both presumptuous and ungrateful. It is mortifying, I know, to benevolent wisdom, after having spent itself in the execution of well conned theories for the ideal development of a particular work, to hear perhaps the weakest and humblest element of that work: asking "what doest thou?

Yet so it will be in life.

The "thus far and no farther" pattern cannot be fitted to any growth in God's kingdom. The universal law of development is "onward and upward. From the Page 39 unfolding of the germ in the acorn to reach the sturdy oak, to the growth of a human soul into the full knowledge and likeness of its Creator, the breadth and scope of the movement in each and all are too grand, too mysterious, too like God himself, to be encompassed and locked down in human molds.

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The Gaudy Place

After all the Southern slave owners were right: either the very alphabet of intellectual growth must be forbidden and the Negro dealt with absolutely as a chattel having neither rights nor sensibilities; or else the clamps and irons of mental and moral, as well as civil compression must be riven asunder and the truly enfranchised soul led to the entrance of that boundless vista through which it is to toil upwards to its beckoning God as the buried seed germ, to meet the sun. A perpetual colored diaconate, carefully and kindly superintended by the white clergy; congregations of shiny faced peasants with their clean white aprons and sunbonnets catechised at regular intervals and taught to recite the creed, the Lord's prayer and the ten commandments--duty towards God and duty towards neighbor, surely such well tended sheep ought to be grateful to their shepherds and content in that station of life to which it Page 40 pleased God to call them.

True, like the old professor lecturing to his solitary student, we make no provision here for irregularities. That some do ask questions and insist on answers, in class too, must be both impertinent and annoying. Let not our spiritual pastors and masters however be grieved at such self-assertion as merely signifies we have a destiny to fulfill and as men and women we must be about our Father's business.

It is a mistake to suppose that the Negro is prejudiced against a white ministry. Naturally there is not a more kindly and implicit follower of a white man's guidance than the average colored peasant.

The Gaudy Place (Voices of the South)
The Gaudy Place (Voices of the South)
The Gaudy Place (Voices of the South)
The Gaudy Place (Voices of the South)
The Gaudy Place (Voices of the South)
The Gaudy Place (Voices of the South)

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