Cyrus Colter: “Small” Risks

This article is part of two continuing series on Chicago Writers, most of whom are contained in two of my Chicago books: Black Writing from Chicago, and, with David Starkey, Smokestacks and Skyscrapers.  Go to complete lists of Chicago and Black writers in this series.

Born in Noblesville, Indiana, in 1910, Cyrus Colter (1910-2002) received his law degree from Chicago-Kent College of Law in 1940 and began a successful career in business and government as a lawyer and, from 1950 to 1973, as commissioner of the Illinois Commerce Commission. He was 60 when his first collection of stories, The Beach Umbrella (1970), won the University of Iowa’s School of Letters fiction prize.  The success of his novels The River of Eros (1972) and The Hippodrome (1973) led to his appointment as the Chester D. Tripp Professor of Humanities at Northwestern University from 1973 to 1978.  Night Studies (1979) won the 1980 Carl Sandburg fiction prize.  In 1988, he published A Chocolate Soldier and his collected stories The Amoralist and Other Tales.  In 1993, he published City of Light.

The stories in The Amoralist explore Black life, or the reaction to it, from the ghetto to the anxiety-ridden world of the Black middle class. In “The March,” the book’s most spectacular, outgoing story, a mother sees her 18-year-old son Archie off to the Army and an almost certain assignment to Vietnam, then returns home to deal with the indifference and bitterness of her second husband and the protests sweeping the neighborhood. Leaflets for an anti-war march read, in part: “Join the thousands of protestors who will MARCH! Then hear speeches about the cruel hoax of our NEGRO BOYS fighting and dying in Vietnam…Why are we sending NEGRO BOYS thousands of miles across the seato fight for so-called DEMOCRACY when these same boys never shared it right here at home?” Other stories are quieter and powerfully indirect, as in “Chance Meeting,” where an elderly house servant’s identity and seeming closeness to his former high society employer is undermined by chance, unwelcomed revelations.

In Smokestacks and Skyscrapers, the Chicago anthology I edited with David Starkey, David chose “Beach Umbrella,” the famous story that launched Colter’s writing career.  It explores one of Chicago literature’s most enduring themes, class consciousness, as we watch the main character, Elijah, juggle the reality of his blue-collar existence and the fantasy world he has created at the 31st Street Beach. He feels constant pressure from his wife Myrtle to find another job and make more money, but at the warehouse where he works he’s worked his way up from a freight handler to doing inventories and a little paperwork. He wears a tie to work, and, though the pay is low, speaks of it as a white-collar job. He thinks of moving on, but won’t risk it. What he does risk is borrowing $15 from his more enterprising son Randall to help him buy a beach umbrella.  He’s fascinated by the variety of them at the beach, and the way they seem to attract people who have the most fun.  In the end, though, his one day of attracting people seems hollow, and wondering how he’s going to pay his son back, he tries unsuccessfully to sell it.

In Black Writing from Chicago I chose the story “Overnight Trip,” one of Colter’s most quiet, interior stories.  After Amos, the main character, gets a job as a linotype machine operator and marries Penny, he thinks he’s made it. “He breathed easier, confiding to himself that he was finally ‘out of the woods.’ But now he realized you never were…His mother, now long dead, used to say to him, ‘Keep agoin’ fou-werd, Amos, and look to Jesus an’ everything will come out all right.’ It was a mild shock to regard this as possibly untrue.” He wonders “what it was about life that made it so risky,” why trouble seems to be always around the corner. This is especially true about his life with Penny.  She wants children, but because he thinks of her as a child needing his constant protection against life’s risks, their love making is infrequent and awkward. He senses, rightfully, a growing distance between them, which only elevates his feeling of riskiness.  Everything seems absolutely upended when her friend Bobbie invites her for an overnight trip to St. Louis.  Though she demurs to Amos, she’s obviously excited to go. The story builds so quietly, so deep inside Amos’ mind, that the last line often strikes me as one of the most powerful quiet lines in literature and a signal of the enduring power of Colter’s writing: “He knew she’d return tomorrow night, but that really she was gone.”

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Ben Hecht: A Town Where You Could Stay Yourself

This article is part of a continuing series on Chicago Writers, most of whom are contained in two of my Chicago books: Black Writing from Chicago, and, with David Starkey, Smokestacks and Skyscrapers.  Go to complete lists of Chicago and Black writers in this series.

 

Ben Hecht (1894-1964) was born in New York City but long associated with Chicago, though he lived there for only 14 years, from 1910 to 1924.  During that time he wrote enough for an entire career, and, as Adina Hoffman, one of his biographers wrote: “What he produced here was important. But it was what he did with Chicago after he left that really matters.”  He wrote, for example, his most famous work, the play The Front Page (1928, with Charles MacArthur), which sets Chicago as the scene for a depiction of the often cutthroat nature of the newspaper business.  And in 1927, on his way to establishing himself as Hollywood’s ace screenwriter, he won his first Academy Award for screen writing—the first such award ever given—for his gangster film Underworld, thereby making the Chicago gangster the Hollywood, and thereby the nation’s, prototype of all gangster characters, perhaps even to this day.

Among his other Academy Award nominations for screen writing are Wuthering Heights (1939), Notorious (1946), and The Scoundrel (1935, another Award winner).  He wrote over 60 screenplays and published over 30 books of stories, sketches, and autobiography, as well as novels such as The Florentine Dagger (1923), A Jew in Love (1931), and Miracle in the Rain (1943). Hoffman called him a complicated “alloy:” “novelist and journalist, screenwriter and activist, and perhaps most viscerally, American and Jew, no more no less.” He wrestled mightily with his Jewishness, though Hitler confirmed him in it, and he was one of the first to warn of the impending doom of World War II and make us aware of the Holocaust.  He worked for two Chicago newspapers, the Chicago Daily Journal and Daily News, where his fellow news writer, Carl Sandburg, wrote a poem calling Hecht “a Jewish Huck Finn.”

Though some critics complained that Hecht’s work never escaped the rush and shallowness of the journalism business, in our book Smokestacks and Skycrapers: An Anthology of Chicago Writing, David Starkey and I included his sketch “World Conquerors” from his 1922 collection 1,001 Afternoons in Chicago, a work which shows that his journalistic style—often characterized as colorful, even “gaudy”—had its quiet, restrained side as well, a feat in this particular instance, given the sketch’s subject matter: the continuing violence of radical movements fomenting throughout the city in the early 20’s, part of the legacy of such events as the Haymarket Riot of 1886.  In often short, staccato sentences Hecht carefully builds a sense of the dramatic situation that would serve him well as a screenwriter.  He focuses, for example, on the first speaker, “a very bad orator,” who nonetheless begins to capture the audience.  His words about injustice and the working man being slaves long enough, are predictable.  “This, to the audience,” Hecht writes, “is old stuff. Yet they watch the talker.  He has something they one and all treasured in their own hearts. A faith in something…Suddenly there is a change in the hall. Our stuttering orator with the forceful manner has made a few startling remarks.  He has said, ‘And what we must do, comrades, is to use force. We can get nowhere without force. We must uproot, overthrow and seize the government.’”  A policeman standing in back approaches the stage, and everyone begins to think it’s the heavy hand of government coming to stop such blasphemy, but the policeman only wants to report that a car out front has been vandalized.  The main speaker then takes the stage. He is polished but also cynical of his audience, knowing that for many true Revolution is only one of many hobbies.  The sketch ends with him taking a street car home, “a messiah of the proletariat who dreams of leading the masses out of bondage.”

When he left Chicago in 1925, the New Yorker published his farewell-and-good-riddance to Chicago.  As Tribune critic Michael Phillips writes, in his review of two 2019 Hecht biographies (Hoffman’s Ben Hecht: Fighting Words, Moving Pictures, and Julian Gorbach’s The Notorious Ben Hecht: Iconoclastic Writer and Militant Zionist), Hecht thought Chicago culture was just a myth. “The city’s innate ‘cowardice,’ provincialism and ‘herd-inspired ethics’ were enough to drive a guy nuts…Four years before his death, he took it all back.  ‘We were fools to have left Chicago,’ Hecht wrote in 1957. ‘It was a town to play in, a town where you could stay yourself, and where the hoots of the critics couldn’t frighten your style and drain your soul.’”

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The Quiet After Easter

Where are the pockets of quiet in our year?  Not now, as end of school year events—graduations, concerts, parties, summer planning—crowd our days and nights.  On March 26th this year, I held a Becoming the Beloved Community workshop and was supposed to follow up with participants in two weeks, but Holy Week and Easter and tax season intervened.  And the Sunday after Easter Sunday I delivered the sermon you can see in the VIDEO below.

“And what was your weekend like?”  That’s how Chris Rock opened his first comedy show the week after Will Smith slapped him in front of the whole world at this year’s Oscars.  But Christians have a corner on that question because no matter what you did on any particular weekend, no one had a bigger weekend than what we celebrate on Easter Sunday.  In The Book of Revelations the risen Christ is revealed as “…the Alpha and Omega…who is, and who was, and who is to come, the Almighty” (verse 1:8). He is the Lamb who was slain for the sins of the world.  But ironically the days and weeks after Easter are one of the quietest times in our year.

I’ve wondered why Jesus didn’t leave Christians an easier job and just appear to thousands of people all at once in a series of big coliseum events.  Instead, he appears in mostly quiet moments: to two people on the road to Emmaus, for example.  They’re referred to as disciples but remain unnamed and certainly aren’t two of the remaining eleven.  Those disciples were hiding out in fear.  And Emmaus?  We don’t know exactly where that is.  He first appears to women—four of them Mary’s—whose testimonies would not have been respected in that day, and when he does he does not announce that he is the Alpha and Omega.  He simply says, “Mary,” to the first Mary.  He’s so quiet and unpresuming the two women think he’s just the gardener.  My favorite after-Easter incident is when Peter spies him on shore from a boat.  “It’s the Lord,” he says, and jumps out of the boat to swim towards him.  And what is Jesus doing? He’s cooking them breakfast.  He’s going to eat with them just as he does with the two disciples on the road to Emmaus.

In these meetings, Jesus often gives those he meets the so-called “Great Commission:” to spread the gospel—the Good News—throughout the world.  The sermon below contrasts the big ways we approach this—preaching, building churches and other institutions, etc.—but it focuses on three quieter ways we do this, ways suggested by what Jesus does during the quiet days after Easter.  We eat together, we walk through doors, we share where we’ve been hurt.

Because I speak about the road to “Emmaus” quite a bit, I play my composition “Emmaus” right before I begin the sermon.

Go HERE for a complete list of sermons, like “Pentecost Means No ‘Supremacies,'” “Sacred Doing,” and “Theology and Race.”

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