Anna Deavere Smith

Start Free Trial

P.C.—or Not P.C.

Download PDF PDF Page Citation Cite Share Link Share

SOURCE: "P.C.—or Not P.C.," in The New Republic, Vol. 210, No. 18, May 2, 1994, pp. 29-31.

[Brustein is a highly-regarded American drama critic. In the review of Twilight below, he comments on Smith's performance, her characterization, and her depiction of the multicultural issues surrounding the riots.]

The most cogent commentators on our stormy times have unquestionably been not the columnists but the cartoonists, which is another way of noting that representational satire has more capacity than political commentary to relieve the pressures of a fractious age. On stage two inspired performers have recently been offering their own perspectives on the issues that divide us, and while the African American Anna Deavere Smith and the Jewish Jackie Mason seem worlds apart in tone, attitude, focus and ethnicity, they each provide more perspective on the nature of our discords than an army of op-ed pundits.

It is true that Smith might be more accurately described as a sociologist than as a satirist. Both in her previous Fires in the Mirror, which covered the Crown Heights affair, and in her current piece at the Joseph Papp Public Theater, Twilight: Los Angeles, 1992, which deals with the riots in South-Central L.A., she has drawn her material from interviews with the actual participants in those events. Still, Smith is not only an objective ear but a characterizing voice, and just as she shapes her text through editing and selection, so she achieves her emphasis through gesture and intonation. During the course of the evening the actress impersonates forty-six different people, capturing the essence of each character less through mimetic transformation, like an actor, than through the caricaturist's body English and vocal embellishments. Just look at her photographs: you'd never guess from any of those contorted head shots that she's an extremely handsome young woman.

Smith's subjects divide essentially into victims, victimizers and viewers, though it is sometimes difficult to determine which is which. If the former L.A. Police Chief Daryl Gates (defending himself against charges that he permitted the riots to rage while attending a fundraiser) and Sergeant Charles Duke (complaining that Officer Lawrence Powell was "weak and inefficient with the baton" because he wasn't allowed to use the "choke-hold") are clearly the patsies of the piece, the rioters, looters, gang members and assailants often appear more sinned against than sinning. A white juror in the first Rodney King trial—asked by a reporter, "Why are you hiding your heads in shame?"—is appalled to receive approving calls from the KKK. Keith Watson, one of those acquitted of beating Reginald Denny, justifies his rage and the burned-out vacant lots by saying "justice didn't work," while Paul Parker, chairperson of the Free the L.A. Four Defense Committee, charges "You kidnapped us, you raped our women … you expect us to feel something for the white boy?" One gringo-hating Latino, ranting against the "peckerwoods" and "rednecks" who have persecuted his family, expresses pleasure in the way Mexicans are able to terrify whites. Another Latino is encouraged by a policeman to "go for it, it's your neighborhood." A black woman "touring" in the white neighborhood loots I. Magnin because she finds it "very offensive" that rich stars should feel protected from rioting.

Then there are the other victims: the Asian shopkeepers who, in those tumultuous days, lost 90 percent of their stores and a number of their family members. At the same time that a spokesperson for a young black girl shot by a Korean shopkeeper (who was acquitted) is raging against Asians, Mrs. Young Soon Han, a former liquor store owner, speaks of her disenchantment with blacks. There were none in the Hollywood movies she saw in Korea; she thought this country was the best. Now "they" have destroyed the shops of innocent merchants simply because "we have a car and a house…. Where do I find justice? What about victims' rights?" Another store owner, inveighing against shoplifting and looting, remarks, "After that, I really hate this country, I really hate—we are not like customer and owner but more like enemy."

"Enemy" and "hate" are the operative words of Twilight. With each ethnic group bristling at the other, one might think "cultural diversity" had become a euphemism for race war. A Mexican woman reporter, told her life is in danger, replies: "How could they think I was white?" The African American Parker boasts how "we burnt down the Koreans—they are like the Jews in this neighborhood." And this is countered not by appeals for tolerance but by counsels of caution, like those of Elaine Brown, former Black Panther, reminding the gun-brandishing, swashbuckling looters about America's willingness to use its power: "Ask Saddam Hussein."

To judge by the interviews in Twilight, however, the Los Angeles riots caused a lot of soul-searching, and considerable guilt, among some white Americans. The experience certainly stimulated considerable generosity from Denny, who, pleading for recognition as a person rather than a color, expresses profound gratitude to the black people who risked their lives to save him. By contrast, others, such as a reporter named Judith Tur, wonder why South-Central blacks can't be more like Magic Johnson or Arthur Ashe, adding that "white people are getting so angry, they're going back fifty years." A suburban real estate agent named Elaine Young, who has had thirty-six silicone surgeries on her face, whines that "we don't have the freeway, we can't eat anywhere, everything's closed," meanwhile defending her decision to hole up in the Beverly Hills Hotel.

These are easy targets; and it is true that Twilight sometimes lacks the dialectical thickness, as well as the surprise and unpredictability, of Fires in the Mirror. Lasting over two hours, it seems too long and too short for its subject. The L.A. riots were a response to violence and injustice by means of violence and injustice, and the paradox still to be explored is how looting and burning Korean stores and destroying your own neighborhood, not to mention racial assaults on innocent people, could become acceptable means of protest against inequity and racism. With most of them still in shock, few of Smith's respondents are in a position to examine the irrationality of such acts unless, like Shelby Coffey, they cite "a vast, even Shakespearean range of motives."

Smith makes some effort to penetrate these motives by ending her piece with a poetic reflection by a gang member on the "limbo" twilight of crack addicts, but the metaphor somehow seems inadequate. Still, if she has not always gone beyond the events of this tragedy, she has powerfully dramatized a world of almost universal tension and hatred. George C. Wolfe's elaborate production, with its videos of King's beating and films of Los Angeles burning, is probably more appropriate for the coming Broadway move than for the stage of the Public. But it leaves us with a shocking sense of how America's hopes for racial harmony were left burning in the ashes of South-Central L.A.

Get Ahead with eNotes

Start your 48-hour free trial to access everything you need to rise to the top of the class. Enjoy expert answers and study guides ad-free and take your learning to the next level.

Get 48 Hours Free Access
Previous

Twilight's First Gleaming

Next

The Tangle over Twilight