Displacement
Black Personae
Kofi Fosu Forson
Emotional distance between place of heritage and immediacy in one’s current status results in a longing. This is known however as displacement. What we fail to examine is the personae behind each individual who supposes a new identity in a new land.
The suicide of Paul Kakra Forson caused me to rethink my schedule of white females. They began with a classmate at The Royal Preparatory in Accra, Ghana. I had never laid eyes on a white female, save for an elderly anthropologist who found her way one evening onto grandmother’s compound.
The skin of the white person I thought was yeast. The black person’s was the bark of a tree. Having transplanted to New York, I lost my prejudice.
At this stage, conscience as a black person was uplifted and replaced with an awareness brought about by rock and roll, pornography (white flesh), advertising, literature and Catholicism. There was separation from black culture. Found it in early hip hop, endured it as voyeur.
The white female then took on the prospects of lust, love and sex. Having experienced language of art history and French cinema, it was natural to love internationally. Distinction between what is black or white wasn’t an issue. It was more so personal philosophy and intellectualism as black person.
Familial suicide then brought me an emotional awareness as to place of birth. In a somewhat polite luminescence, I envisioned myself as a young boy running around the Nyaniba Estates, perhaps playing mango football, barefooted.
Displacement overall grants an advantage to maintain one’s ethnicity yet exist in a newfound language, spoken and written as in philosophy, felt through music, experienced in virtual reality, knowingly, accepting the mystery of life, no matter where we are.
Black Personae
Kofi Fosu Forson
Emotional distance between place of heritage and immediacy in one’s current status results in a longing. This is known however as displacement. What we fail to examine is the personae behind each individual who supposes a new identity in a new land.
The suicide of Paul Kakra Forson caused me to rethink my schedule of white females. They began with a classmate at The Royal Preparatory in Accra, Ghana. I had never laid eyes on a white female, save for an elderly anthropologist who found her way one evening onto grandmother’s compound.
The skin of the white person I thought was yeast. The black person’s was the bark of a tree. Having transplanted to New York, I lost my prejudice.
At this stage, conscience as a black person was uplifted and replaced with an awareness brought about by rock and roll, pornography (white flesh), advertising, literature and Catholicism. There was separation from black culture. Found it in early hip hop, endured it as voyeur.
The white female then took on the prospects of lust, love and sex. Having experienced language of art history and French cinema, it was natural to love internationally. Distinction between what is black or white wasn’t an issue. It was more so personal philosophy and intellectualism as black person.
Familial suicide then brought me an emotional awareness as to place of birth. In a somewhat polite luminescence, I envisioned myself as a young boy running around the Nyaniba Estates, perhaps playing mango football, barefooted.
Displacement overall grants an advantage to maintain one’s ethnicity yet exist in a newfound language, spoken and written as in philosophy, felt through music, experienced in virtual reality, knowingly, accepting the mystery of life, no matter where we are.
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