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46 pages 1 hour read

Lynn Nottage

Crumbs From the Table of Joy

Fiction | Play | Adult | Published in 1998

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Background

Authorial Context: Lynn Nottage

Born in New York City in 1964 and raised in Brooklyn, Lynn Nottage grew up in the same world as her protagonist, Ernestine Crump, but the similarities largely end there. Her parents were educated, and her mother, Ruby Nottage, worked as a teacher and principal. Her father, Wally Nottage, was a psychologist. The Nottages were also highly involved with the Civil Rights movement, and Nottage’s mother used her expertise as an educator to create and teach at a school where students were taught about Black American and African culture and history. Nottage was educated in the performing arts and artistic expression through exposure to cultural events, and the family’s theater attendance had the most significant effect on her life and career. She began writing plays at the age of eight, and she was selected along with only three other high schoolers to attend a workshop taught by legendary musical theater composer Stephen Sondheim. Although she was undeniably talented at writing for the theater, when she was awarded a scholarship to Brown University, she enrolled in the pre-med program, considering playwriting as more of a hobby. However, her talent and passion pulled her away from her plan to become a physician, and she ultimately graduated from Brown with a dual degree in English and African American studies. She went on to complete an MFA at Yale’s School of Drama. While continuing to write plays in her free time, Nottage spent four years working for Amnesty International in New York City.

Nottage engaged in painstaking dramaturgical research to ground her characters’ worlds in realism, even as some of the theatrical conventions within those worlds are anti-realism. For instance, in Crumbs, her rendition of Brooklyn demonstrates an intricate and personal understanding of the social strata and racial hierarchies of a predominantly white and Jewish neighborhood. However, the protagonist breaks the fourth wall and speaks to the audience, sliding between different ages and blurring time. The structure and conventions of the play are distorted by the inherent fallibility and subjectivity of memory. This is highlighted when Ernestine interjects her own fantasies, which the characters perform as if they are real memories, underlining the artistic blurring between truth and imagination.

For Nottage’s 2008 play Ruined, which is about Congolese women in the civil war–torn Democratic Republic of the Congo (called Zaire at the time) during the 1990s and early 2000s. Nottage traveled to Uganda in 2004, using her contacts and experiences from Amnesty International to speak with women who fled the Congo. These women had endured severe violence such as rape, sexual assault, genital mutilation, maiming, and other atrocities as acts of war—not against the women themselves but as insults to the men who were fighting. This research created fidelity in her representation of the environment and serious social issues underneath the play’s fiction.

Sweat (2015), which earned Nottage her second Pulitzer Prize for Drama in 2017, made her the first woman to win this honor twice and was Nottage’s Broadway debut. For Sweat, Nottage conducted even more extensive ground-level research. She went to Reading, Pennsylvania, a town that was devastated by the removal of local manufacturing plants and jobs to Mexico with the enaction of the North American Free Trade Agreement (NAFTA). Nottage spent a year and a half conducting research and interviews before she penned the play. Describing her approach to turning reality into performance to her interviewees, she explains: “I’m not a human rights activist, I’m not a lawyer, I’m not a journalist. But what I can do that many of them won’t do is that I can listen to your story from beginning to end and I’ll do it with patience and I’ll do it with compassion” (“Lynn Nottage on Perseverance.” Academy of Achievement).

Social Context: Father Divine and the Peace Mission Movement

In the wake of his wife’s death, Godfrey finds solace by becoming a devotee to Father Divine, the founder of the Peace Mission Movement. Father Divine (c. 1876-1965) was a real figure, and his International Peace Mission Movement still exists, although it currently has fewer than 20 followers, while it had tens of thousands at its height. Reliable information about Father Divine’s life is sparse, as he refused to allow anyone to write a biography. He called himself God, was hailed by followers as the second coming of Christ, and declared mortal language inadequate for recounting his history. He may have been born as George Baker or Frederick Edwards in Maryland or North Carolina. He might have abandoned a wife and five children, but this is unsubstantiated. His parents were likely enslaved prior to the Civil War.

Preaching as a Southern Baptist, his sermons centered on complete and total integration and desegregation. This provoked anger from other preachers and resulted in his arrest and involuntary commitment at a mental health hospital. Northerners were more receptive, and he and his devotees relocated to Brooklyn in 1914 and then to the all-white town of Sayville in Long Island, New York, in 1919. Father Divine traveled and opened branches in various locations, christening the movement the International Peace Mission. After Sayville residents complained about growing meetings held in Father Divine’s home, he was arrested and convicted for disturbing the peace. The presiding judge died suddenly, and rumors circulated that he was punished by God, catapulting the movement into the media and attracting members.

Father Divine moved his operation to Harlem, setting up headquarters and buying hotels that he dubbed “Heavens” to offer housing, food, and employment assistance during the Great Depression. Assistance came with his teachings, which called for his members to abstain from drugs and alcohol, including tobacco, cursing and vulgar language, and sex. Godfrey adheres to these tenets and espouses them to his daughters, and his marriage to Gerte lacks physical intimacy. Father Divine preached about positive thinking, blaming the Great Depression on individuals who thought negatively and did not channel God.

By 1934, there were Peace Mission meetings in Canada, Australia, France, and Switzerland. Father Divine also allied with the Communist Party, which shared a focus on Civil Rights. Most members were Black, but about 25% were white. For a period, the Mission was the biggest landowner in Harlem, feeding tens of thousands of people during the Depression. By the end of the Depression, the Peace Mission was worth $15 million, and Father Divine was criticized for flaunting wealth. After several financial and political scandals, the Mission moved to Philadelphia in 1942. His wife of 30 years, known as Mother Divine, died in 1943, although Father Divine made no public acknowledgment of her passing. In 1946, he married a 21-year-old white Canadian woman, which he also hid at first, thinking that a scandal would hurt the movement. Instead, his followers were ecstatic, celebrating his marriage to a woman whom he later claimed was the reincarnation of his first wife. The new Mother Divine took over for her husband when Father Divine died in 1965.

Historical Context: Civil Rights and the Red Scare

The United States’s obsession with and fear of communism began in 1917 when the Bolsheviks overthrew autocratic Russia, killing the Romanov tsar and his family and installing a communist government. Meanwhile, labor strikes in the United States, in which workers demanded better working conditions and rights, were labeled as communist plots bent on destroying America. A series of bombings by anarchists in 1919 provoked the Palmer raids, in which law enforcement targeted leftist immigrants for deportation. When World War II ended in 1945, the United States became embroiled in a Cold War with the communist Soviet Union, which lasted until 1991. This war wasn’t fought partially through competing intimidation tactics, such as stockpiling nuclear weapons and competing efforts to explore space. Additionally, the US and the Soviet Union engaged in proxy wars, supporting differing sides of conflicts to influence the outcome and advance their own interests. Examples of proxy wars include the Korean War and the Vietnam War.

During this time, there was pervasive paranoia that Soviet spies were infiltrating the United States. President Harry Truman issued an executive order in 1947 requiring federal employees to undergo analysis to decide whether they were loyal enough to the United States. In Hollywood, studio executives rooted out any potential communists for blacklisting, and those accused were pushed to cooperate and single out their radical colleagues in exchange for leniency. In 1950, the United States incited the Korean War against communist-bolstered North Korea. In 1954, the Communist Control Act made joining the American Communist Party illegal and imposed criminal penalties for doing so. The mass hysteria of the Red Scare led to harassment, loss of employment, and other types of alienation of those who were accused. To this day, it is illegal for an immigrant to become an American citizen if they are affiliated with a communist party.

Communism is also inextricably linked to Black civil rights, even decades before the start of the Civil Rights movement in the 1950s. The Communist Party began considering the “Negro Problem” as early as the 1920s, which centered on the idea that Black Americans were entitled to self-determination. They believed that Black liberation, like all working-class liberation, was restricted by capitalism. They began working to organize Black Americans with mixed results. In 1931, the International Labor Defense (ILD), the legal advocacy arm of the Communist Party, made headlines by providing legal defense for the Scottsboro Nine. Also known as the Scottsboro Boys, they were nine young Black boys, aged 12 to 19, who were falsely accused of raping two young white women. The ILD provided attorneys and funded their defense, although the case showed that proving innocence had little bearing on the justice system’s determination to convict Black men. Godfrey references the case in the play as a reason to avoid interacting with a white woman.

In the play, Lily’s involvement (or supposed involvement) with the Communist Party occurs before significant headway has been made in the Civil Rights movement. Ernestine joins at the perfect time to take part in the major organized marches and protests that effected change in the United States.

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