“The Extraordinary Hoof” – We are All Black

A post made by Richard Payne on Facebbok about Smoky Robinson. And it is still poetry, everything is.





helped me recall an essay I wrote “The Etraordinaty Hoof”

and I would like to share it with you:  It deals with the one-drop rule among other things:


The Extraordinary Hoof

by Thylias Moss

There are certain marvelous coincidences, for instance, that my ordinarily inconsequential toes, inconsequential not to bipedalism, but to what is momentarily more essential to me, endeavors that take place especially and no place but in the mind

where I’ve just become aware of being an admirer of hooves, less the cloven than the full, particularly as reflective objects,

giving something like depth to an image of dust kicked up, say, by a twenty-mule team hauling borax; particles sent swirling in

the deep reaches of an infinite illusion by the courtesy of the surface of the horny covering that protects the whole foot as

opposed to toenails’s less substantial responsibility for separate digits. On some days, this movement of dust suffices as frenzy,

model of passionate intellectual engagement. Dust rising like a praise of gnats, active veil of one of the hats I don’t get to wear

often enough.

How much further would this digression have to extend– surely not to infinity– before it would arrive at necessity or, better, at

revelation so that detour result in an essential yet, ever the hope, astonishing poem? Especially a detour from self, as impossible

as that is, that usually gets in my way, at the very least informing just what it is that I notice; were I someone else, at last I could

notice something else–though I hope still the hoof. There are theories that could explain both my admiration of the hoof and my

having suppressed that admiration until the occasion to write this essay arose, and were I someone else or somewhere else,

hoof would have its proxy or perhaps there’d be no digression at all, but instead a more conventional road and a more reliable

vehicle to traverse it, but as just a poet finding imagination ever so trustworthy, I needn’t doubt the gift of hoof.

I prefer that unanticipated discovery lead me to and through a poem; for me there is some rapture if the dance of dust mirrored

in the hoof of some unspecified beast offers delight and insight that perhaps I would miss were I regularly more interested in

imposing certain agendas on my poems; if right now, as I am about to do, I paused to consider just how dust and hoof must

change according to my poorly understood and often unimportant identity.

My sense of my identity has formed, and remains subject to change, over a mere forty-four years, yet parts of it are considered

certain although, as a rule, I don’t like rules, and as another, I most often reject certainty for being so sure and through,

apparently, with questions which are all that I have and are what I most enjoy because questions, better than anything else,

promise chances at discovery. I question hoof, but do not doubt it. And so, yes, literary criticism, multiculturalism, for instance,

as forms of questioning; doctrines that reject certainty. That which is apparently stable in my identity has ceased, for me, to be

intrinsically revealing. I am simply not astonished anymore by my racial heritage[s] alone, my sex alone. Only when something

occurs to restore astonishment through fresh rankling of my awareness. Although I do confess to remaining consistently

impressed with sex with Thomas Robert Higginson for its unceasing accessing of a more, my fascination with my social roles has paled except

for when contemplation of them leads me to something that seems, whether or not it really is, extraordinary. Only what seems

extraordinary compels me to write. The extraordinary hoof.

attempt, always, to say more than I am black, a woman struggling because of being black, a woman; for most of my personal

struggle was born elsewhere, and my current struggle, elsewhere still, and I hold no patent on struggling-nor is mine, so lucky,

grievous or disabling struggle; instead, it is source of my energy and will. I suppose that I will never know to what extent, if any,

my poems depend on my identity for their meaning, but the impossibility of such knowing forces me into no quandary; I do not

sweat the analysis of my writing–I, such a brazen little thing, just try to write without restriction. The judgments are judgments,

and nothing more; contrived-as fallible as I am.

The substance of my identity need not be relevant unless it is the subject, and it should not be presumed to be my only subject–not until racial, for instance, differences are of a significance that commands the prefacing of every attempt at thought with homage to race. Then my perception necessarily would be restricted, but as a territorial and, proudly she says, stubborn being I would nevertheless attempt to extend my territory to whatever in the universe interests me. Today, the hoof. Tomorrow, the circumference of belief. Only an unreasonable logic would have my work be a study of race, for instance, primarily or

exclusively. Such simplicity, despite simplicity’s general attractiveness, does not even tempt me.

I do not always want a filter because I want to attempt filter-free vision at times, as much–or as little it may turn out–as

possible. Sometimes, what is needed is not what is looked for, but that which is found almost by accident, coincidences bred

by the process of seeking itself. There is more in the universe than the components of my identity and more, much more than

anything I have ever noticed or considered-and it is sometimes an unassuming hoof that leads me to a glimpse of the more.

Naturally, from time to time, I consciously become preoccupied with various ideas and approaches; sometimes, there’s motive,

but such preoccupation is but temporary commitment, a detour, if you will, in my travels in perception. I won’t bother to fret the

unconscious, and if it is indeed unconscious, how could I fret it anyway? I don’t want to knowingly see [hoping soon to be free

of my crutches] only the same things in the same way all the time; eventually, surely I’d become bored or claustrophobic if I

became confined and entrenched in such unnatural stability, in stasis that frightens me–if death is stasis, then that will be why I

won’t like it. And why I already dislike the stability I’ve presumed of infinity. And why I like the hoof, for its picture, only a

picture, of infinity that within the context of hoof is fallible, so acceptable.

I don’t think that I ignore the facts of my identity–facts that sometimes can be fallible–but identity is most often behind me–a

type of fortification?– rather than in front of me as a lens through which anything viewed first must be interpreted. If identity, no

matter its subordinate location, alters my perception, then it is altered, but it is a more, I would argue, subtle alteration than

would be identity as required corrective lenses. But a hoof is something I find, at least right now, more interesting and

compelling than obligation to identity and identity’s trappings; I don’t want to limit my search or the outcomes of my searches.

And if I have limited them, I don’t want it to matter; I prefer that what is written transcend identity and intentions. That is best.

Some of my poems perhaps can reject an oversimplification of race by making race an illogical reduction of their meaning; if

race must be on every page, then let it not be a premeditated notion of race brought to the book, but instead a notion of race

challenged, expanded, freed by the book.

I continue to marvel at being alive; indeed, not only at being alive, but also member of humanity that is apparently at the top of

the terrestrial cognitive hierarchy. Fascinating, I think, especially if this position is coincidental and not designed. But no less

strange if by design humanity has come into existence; God’s needing or wanting, if that is the case, to design humanity is

curious, strange, fascinating just as is the apparent existence of so much–yet so little–variety. There are other living forms that

could have been made [and perhaps wait for-or even hide from-discovery]. Extraordinary and marvelous oddity. Humanity is

not a form of existence that could have been predicted. The nose, the ear–their functions could have been carried out by other

anatomical forms, and indeed are in some rather impressive snouts, trunks, slits, in the aliens we design, always in forms with

which we may interact whether to our benefit or detriment.

At times, hoof may require that I consider mule, hinny, their hybrid sterility, both ethical and unethical manipulation, or I can

forget all that and consider the hoofing of dancers in a line-up, stepping away from the height chart, hoofing as their number is

called, guilt or innocence determined by this contest, how well they delight the audience into forgetfulness and/or forgiveness.

Of course, I do not forget that everything can be subjected to political, socioeconomic or to any other interpretation. It is not

necessary that I specify one though I sometimes do, as consequence of an acknowledged obligation to information and to

humanity’s circumstances, humanity’s sometimes so extraordinary circumstances.

I am not satisfied with my poems unless they have attempted some reaching, some moving toward a more that ever moves

away, that is occupied with its own reaching); certain marvelous coincidences, that my toes although right now only appreciating the rug, dig through fiber and evidence of machine-manufacture, encountering premium water (would that be wine?), atmospheric roses, the scent that rises from the water as toes stir, as toenails loosen and drift, gather downstream reforming a flower in the distance, just one, just distance, safe distance from even sweet-smelling density, clutter; look– from here, such pretty debris.

from The Boston Review 23.3. Copyright Boston Review, 1993-2000.

Online Source: http://www-polisci.mit.edu/bostonreview/BR23.3/moss.html




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