Joe Turner's Come and Gone by August Wilson
I've noticed in Wilson's plays that there's always a character who's more connected to the spirit world (be it God or the ancestors) than the others. These are unlikely prophets who have obvious disabilities or setbacks. In Fences, it's Uncle Gabriel, chasing hellhounds away and guarding the gates of Heaven, who had suffered a traumatic brain injury in WW2. In The Piano Lesson it's Wining Boy, the down-on-his-luck uncle who speaks to the spirits of his lynched ancestors. In Seven Guitars, it's Hedley, whose development was impaired when his father kicked him in the head as a child. His manifestos about the kingdom of God and the holiness of Black people are dripping with righteousness and madness. And in Joe Turner, it's Bynum ("bind 'em", Bynum, get it?), the longtime boardinghouse resident who uses voodoo to solve people's problems and bind them together. If you recognize Jordan Peele's film Get Out as a modern day slavery movie and understand that Black people's bodies have yet to stop being snatched since 1865, read this play.
"That's why I don't trust nobody but the good Lord above, and I don't love nobody but my mama" (63).
"Then one day my daddy gave me a song. That song had a weight to it that was hard to handle. That song was hard to carry. I fought against it. Didn't want to accept that song. I tried to find my daddy to give him back the song. But I found out it wasn't his song. It was my song. It had come from way deep inside me... And that song helped me on the road. Made it smooth to where my footsteps didn't bite back at me" (71).
Pachinko by Min Jin Lee
The duality between colonized people's resentment and admiration toward their oppressors is fascinating in this novel. At the time, Japan was branded as the homeland for imperial subjects, a sort of promised land. In typical imperialist fashion, Koreans were told that if they did everything right and shed their undesirable Korean nature to be just like Japanese people, they could one day be accepted as equals and help reform their own people. But of course, no amount of assimilation or code-switching is enough. Numerous Korean characters in this novel contend with immensely wretched self-hatred due directly to Japanese imperial ideology, and later due to policies and social attitudes that derive from said ideology. In this way, the book's namesake, a popular arcade game called "pachinko", is a metaphor for life: a gamble that seems or often is rigged, but which you keep playing in hopes that you'll eventually win something better. Something worthwhile. It also refers to the gambling industry that many Koreans get involved in after the war, including both Noa and Mozasu, transporting their family from the Korean ghetto in Osaka to the wealthy and cultured circles of Yokohama. If you enjoy reading family dramas and colonial history written from the perspective of the colonized, read this book!
"For every patriot fighting for a free Korea, or for any unlucky Korean bastard fighting on behalf of Japan, there were ten thousand compatriots on the ground and elsewhere who were just trying to eat. In the end, your belly was your emperor" (178).
"But all those able-bodied middle-class people who are scared of their shadows, well, they pay the mediocre tax in regular quarterly installments with compounding interest. When you play it safe, that's what happens, my friend. So if I were you, I wouldn't throw any games. I'd use every fucking advantage... It's a heavier tax than you'd think... There's nothing fucking worse than knowing that you're just like everybody else. What a messed-up, lousy experience. And in this great country... everyone wants to be like everyone else" (448-49).