Their Eyes Were Watching God

one of the many shrewd manifestations of Zora Neale Hurston’s enormous talents: her ability to render a world complete with its codes and disciplines within a few sentences, and then placing in that world her vision of how her people—the women and men of her own creation, her characters—function, triumph, and survive. So off that metaphorically distant ship comes our heroine Janie Crawford, and suddenly we realize that she had been on her own singular journey all along, her dreams “mocked to death by Time,” but never totally defeated. And since women “remember everything they don’t want to forget,” Janie Crawford recalls all the crucial moments of her life, from the time she first discovers that she is a “colored” little girl by searching for her face in a group photograph, to the moment she returns to Eatonville, Florida, from the Everglades, not swindled and deceived, as had been expected, but heartbroken, yet boldly defiant, after having toiled in the bean fields, survived a hurricane, and lost the man she loved.

Janie Crawford is able to retrace her steps, disembark from her own ship, come home, and remember, because she has been close to death but has lived a very full life. So in spite of the judgmental voices that greet her upon her return, in spite of the “mass cruelty” invoked by her prodigal status, Janie has earned the right to be the griot of her own tale, the heroine of her own quest, the “member” of her own remembering.

In the loose call-and-response structure that frames the novel—Janie’s friend Pheoby asks her to tell her where she has been, and Janie responds with the story that constitutes the book—Janie’s is an intimate audience of one. She entrusts her adventures to Pheoby to retell to others only if Pheoby chooses. (“You can tell ’em what Ah say if you wants to. Dat’s just de same as me ’cause mah tongue is in mah friend’s mouf.”) Janie is recounting her story as much to Pheoby as to herself. Her response to Pheoby’s call is at the same time an echo, much like the nymph Echo who retains only her voice after having literally been torn apart. Hurston herself also becomes Janie’s echo by picking up the narrative thread in intervals, places where in real life, or in real time, Janie might have simply grown tired of talking. Much like the porch sitters at the beginning of the book who are the first to see Janie arrive, Janie, Pheoby, and Zora Neale Hurston form their own storytelling chain, and it is through their linking of voices that we are taken on this intimate yet communal journey that is Their Eyes Were Watching God. II

I have always been extremely proud to remind all who would listen that Zora Neale Hurston’s masterpiece, Their Eyes Were Watching God, was written, by her own account, in seven weeks, in my homeland, Haiti. I once made a complete fool of myself in front of a group of young women writers who had just created a book club and had gracefully invited me to their first meeting. Soon after the book club’s newly elected president announced that the first book they’d be reading would be Their Eyes Were Watching God, I intervened to declare, “Did you know that Zora wrote it in seven weeks in Haiti?”

I was hastily rebuffed by a curt “So?” from one of the members.

“So?” I replied, embarrassed. “Could you write a book like that in seven weeks?”

Of course Hurston’s own account of how long it took to compose the novel has been debated and contested. However, I am awed by her ability to have found the time during her anthropological travels and constant research in Haiti to produce a novel—at all. As a writer, I am amazed by the way she often managed to use the places and circumstances she found herself in to create a room, a world, of her own. Even with the menace of pennilessness always looming, she somehow unearthed the solace, or perhaps the desperation, to write.

Many of my contemporaries, including myself, often complain—sometimes with book contracts in tow—about not having enough time, money, and space to write. Yet Zora battled to write and she did, knowing, as Janie Crawford must have also known, that “there is no agony like bearing an untold story inside you.” Thus, no matter how many times I have read this book, when Janie begins telling that untold story inside her, I am always doubly elated, both with the story itself and with the way in which it came to be. And so when I blurt out my favorite piece of Hurston trivia, I do it partially out of pride for her association with Haiti, but I also do it heeding Alice Walker’s extremely wise advice in her foreword to Robert E. Hemenway’s literary biography of Hurston: “We are a People.” (And I include all the international peoples of the African diaspora in this category.) “A People do not throw their geniuses away.”

Fortunately, over the years, I have met very few active readers of my generation (born after 1960), writers and nonwriters alike, who would even consider throwing Zora away. Many of us can remember vividly our first encounter with her work, particularly Their Eyes Were Watching God. Because of the efforts of Ms. Walker and others, who valiantly reclaimed Zora for themselves and for all of us, we read Zora either in high school or in college classes, where her work is enthusiastically taught by men and women—most of whom were much older than we were when they first read her—and still had the exuberance of a recent discovery, much as in the early days of a love affair, or a reunion with a friend long thought dead.

I first read Their Eyes Were Watching God in an elective black history class at Clara Barton High School in Brooklyn, New York. The class was taught by a young teacher who conducted it during his lunch hour. There was not much reading for young adults about Zora and her work, so we struggled with the plot and the language with a lot of coaching from our teacher. Most of us were new immigrants to the United States and read Janie, Pheoby, and Tea Cake’s dialogue out loud with our heavy Creole accents, and managed to come away with only a glimmer of the brilliance of what we had read.

At times, feeling as if my lack of English had robbed me of precious narrative information, I would raise questions that went beyond the scope of the novel, and my teacher would become very excited, applauding the fact that I was stretching my imagination way beyond the words in front of me, which is what all good readers are supposed to do. “Where was Tea Cake’s family?” I would ask. “And what did Janie’s friend Pheoby do while Janie was gone?”

I would later explore more purposefully deliberate questions about the book in a freshman English class at Barnard College, where Zora had also been a student in the 1920s. Hers were among the books in a glass case in the Barnard library that also highlighted other famous alumnae authors, including the poet, playwright, and novelist Ntozake Shange. Each time I walked by that glass case, I felt my dream of becoming an author growing more and more attainable, partly because Zora and Ntozake were black women, like me.

“Zora has lived in my country,” I happily told one of my classmates, “and now I am living in hers.” I liked to think that Zora was drawn to Haiti partly because of the many similarities between Haitian and Southern African- American culture. Zora was from an all-black town, run and governed by black people, and I was from a black republic, where Frederick Douglass had resided and where Katherine Dunham had studied and danced. In Tell My Horse, Zora finds an equivalent for the cunning Brer Rabbit of the Uncle Remus stories in Haiti’s sly Ti Malis of popular lore. And in the rural belief that our dead will one day return to Ginen, Africa, she uncovered echoes of the strong convictions of many of those who were forced on board slave ships for points of no return.

There were so many things that I found familiar in Their Eyes Were Watching God: the dead-on orality in both the narration and dialogue; the communal gatherings on open porches at dusk; the intimate storytelling (krik? krak!); the communal tall-tale sessions, both about real people who have erred (zen) and fictional folks who have hilariously blundered (blag). Her description of the elaborate burial of Janie’s pet mule reminded me of an incident that she detailed in Tell My Horse, in which Haitian president Antoine Simon ordered an elaborate Catholic funeral at the national cathedral for his pet goat Simalo, something many Haitians would laugh about for