Their Eyes Were Watching God - By Zora Neale Hurston & Edwidge Danticat Page 0,6

because it was about a woman who wasn’t pathetic, wasn’t a tragic mulatto, who defied everything that was expected of her, who went off with a man without bothering to divorce the one she left and wasn’t broken, crushed, and run down.”

The reaction of women all across the country who found themselves so powerfully represented in a literary text was often direct and personal. Janie and Tea Cake were talked about as though they were people the readers knew intimately. Sherley Anne Williams remembers going down to a conference in Los Angeles in 1969 where the main speaker, Toni Cade Bambara, asked the women in the audience, “Are the sisters here ready for Tea Cake?” And Williams, remembering that even Tea Cake had his flaws, responded, “Are the Tea Cakes of the world ready for us?” Williams taught Their Eyes for the first time at Cal State Fresno, in a migrant farming area where the students, like the characters in Their Eyes, were used to making their living from the land. “For the first time,” Williams says, “they saw themselves in these characters and they saw their lives portrayed with joy.” Rushing’s comment on the female as hero and Williams’s story about the joyful portrayal of a culture together epitomize what critics would later see as the novel’s unique contribution to black literature: it affirms black cultural traditions while revising them to empower black women.

By 1971, Their Eyes was an underground phenomenon, surfacing here and there, wherever there was a growing interest in African-American studies—and a black woman literature teacher. Alice Walker was teaching the novel at Wellesley in the 1971–72 school year when she discovered that Hurston was only a footnote in the scholarship. Reading in an essay by a white folklorist that Hurston was buried in an unmarked grave, Walker decided that such a fate was an insult to Hurston and began her search for the grave to put a marker on it. In a personal essay, “In Search of Zora Neale Hurston,” written for Ms. magazine, Walker describes going to Florida and searching through waist-high weeds to find what she thought was Hurston’s grave and laying on it a marker inscribed “Zora Neale Hurston/’A Genius of the South’/Novelist/Folklorist/Anthropologist/1901–1960.” With that inscription and that essay, Walker ushered in a new era in the scholarship on Their Eyes Were Watching God.

By 1975, Their Eyes, again out of print, was in such demand that a petition was circulated at the December 1975 convention of the Modern Language Association (MLA) to get the novel back into print. In that same year at a conference on minority literature held at Yale and directed by Michael Cooke, the few copies of Their Eyes that were available were circulated for two hours at a time to conference participants, many of whom were reading the novel for the first time. In March of 1977, when the MLA Commission on Minority Groups and the Study of Language and Literature published its first list of out of print books most in demand at a national level, the program coordinator, Dexter Fisher, wrote: “Their Eyes Were Watching God is unanimously at the top of the list.”

Between 1977 and 1979 the Zora Neale Hurston renaissance was in full bloom. Robert Hemenway’s biography, Zora Neale Hurston: A Literary Biography, published in 1977, was a runaway bestseller at the December 1977 MLA convention. The new University of Illinois Press edition of Their Eyes, published a year after the Hemenway biography in March of 1978, made the novel available on a steady and dependable basis for the next ten years. I Love Myself When I Am Laughing…And Then Again When I Am Looking Mean and Impressive: A Zora Neale Hurston Reader, edited by Alice Walker, was published by the Feminist Press in 1979. Probably more than anything else, these three literary events made it possible for serious Hurston scholarship to emerge.

But the event that for me truly marked the beginning of the third wave of critical attention to Their Eyes took place in December 1979 at the MLA convention in San Francisco in a session aptly titled “Traditions and Their Transformations in Afro-American Letters,” chaired by Robert Stepto of Yale with John Callahan of Lewis and Clark College and myself (then at the University of Detroit) as the two panelists. Despite the fact that the session was scheduled on Sunday morning, the last session of the entire convention, the room was packed and the audience unusually attentive. In his comments at the