Zora Nil Xerston - Zora Neale Hurston

Zora Nil Xerston
Hurston-Zora-Neale-LOC.jpg
Tug'ilgan(1891-01-07)1891 yil 7-yanvar
Notasulga, Alabama, BIZ.
O'ldi1960 yil 28 yanvar(1960-01-28) (69 yosh)
Fort-Pirs, Florida, BIZ.
KasbFolklorshunos, antropolog, etnograf, romanchi, qissa yozuvchi, kinorejissyor
Olma mater
Davrv. 1925–1950
Adabiy harakatHarlem Uyg'onish davri
Taniqli ishlarUlarning ko'zlari Xudoni kuzatayotgan edi
Turmush o'rtog'i
Gerbert Shin
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​
(m. 1927; div 1931)​

Albert Prays
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(m. 1939; div 1943)​

Jeyms Xovell Pitts
​
​
(m. 1944; div 1944)​
Imzo
Veb-sayt
zoranealehurston.com

Instagram:

@zoranealehurstontrust

Zora Nil Xerston (1891 yil 7-yanvar)[1]:17[2]:5 - 1960 yil 28 yanvar) amerikalik muallif, antropolog va kinorejissyor. U 1900-yillarning boshlarida irqiy kurashlarni tasvirladi Amerika janubi va bo'yicha nashr etilgan tadqiqotlar Hoodoo.[3] Uning to'rtta romanidan eng mashhuri Ularning ko'zlari Xudoni kuzatayotgan edi, 1937 yilda nashr etilgan. Shuningdek, u 50 dan ortiq hikoyalar, dramalar va insholar yozgan.

Xurston tug'ilgan Notasulga, Alabama va oilasi bilan ko'chib o'tdi Eatonvill, Florida, 1894 yilda. Keyinchalik u Eatonville-dan ko'plab hikoyalari uchun foydalangan. Endi bu erda har yili uning sharafiga o'tkaziladigan "Zora! Festival" sayti.[4]

Dastlabki karerasida Xurston talabalik davrida antropologik va etnografik tadqiqotlar olib borgan Barnard kolleji va Kolumbiya universiteti.[5] U afroamerikaliklar va Karib dengizi folkloriga qiziqish bildirgan va bu ularning jamiyatning o'ziga xosligini qanday hissa qo'shgan.

Shuningdek, u qora tanli jamiyatdagi zamonaviy mavzularda fantastika yozdi va markaziy shaxsga aylandi Harlem Uyg'onish davri. Uning afro-amerikaliklar tajribasi va irqiy bo'linishga asoslangan qisqa satiralari kabi antologiyalarda nashr etilgan Yangi negr va Yong'in !![6] Florida shtatiga qaytib kelgandan so'ng, Xurston Shimoliy Florida shtatidagi afroamerikalik folklor bo'yicha adabiy antropologiyasini yozdi va nashr etdi, Xachirlar va erkaklar (1935) va uning birinchi uchta romani: Yunusning Gourd Vine (1934); Ularning ko'zlari Xudoni kuzatayotgan edi (1937); va Muso, tog 'odami (1939).[7] Shu vaqt ichida nashr etilgan Mening otimga ayt: Vudu va Gaiti va Yamaykadagi hayot (1938), Yamayka va Gaitidagi marosimlar bo'yicha tadqiqotlarini hujjatlashtirgan.

Xurstonning asarlari afroamerikaliklarning tajribasiga ham, afroamerikalik ayol sifatida kurashlariga ham tegishli edi. Uning romanlari o'nlab yillar davomida adabiy dunyo tomonidan nisbatan tan olinmagan. Muallif 1975 yildan keyin qiziqish qayta tiklandi Elis Uoker ning mart oyidagi sonida "Zora Neale Hurstonni qidirishda" nomli maqola chop etildi Xonim. o'sha yili jurnal. Xurstonning qo'lyozmasi Har qanday tilni tan olish kerak, 1920-yillarda to'plangan folk talqinlari to'plami, vafotidan keyin 2001 yilda kashf etilganidan keyin nashr etilgan Smithsonian arxivlar. Uning badiiy bo'lmagan kitobi Barakon: Oxirgi "Qora yuk" haqidagi voqea, hayoti haqida Kudjo Lyuis (Kossola), 2018 yilda vafotidan keyin nashr etilgan.

Biografiya

Dastlabki hayot va ta'lim

Xörston Jon Xurston va Lyusi Ann Xestonlarning sakkiz farzandining beshinchisi edi (nee Potts). Uning to'rtta bobosining hammasi qullikda tug'ilgan. Uning otasi a Baptist voiz va ulushchi, keyinchalik duradgor bo'lib ishlagan va onasi maktab o'qituvchisi bo'lgan. U tug'ilgan Notasulga, Alabama, 1891 yil 7-yanvarda, uning otasi o'sgan va otasining bobosi Baptist cherkovining voizi bo'lgan.[1]:14–17 [1]:439–440[2]:8

U uch yoshga kirganda, uning oilasi ko'chib keldi Eatonvill, Florida. 1887 yilda bu birinchilardan biri ediqora Qo'shma Shtatlarda birlashtirilgan shaharlar.[8] Xörstonning aytishicha, Eatonvill u uchun "uy" edi, chunki u u erga ko'chib kelganida juda yosh edi. Ba'zan u buni tug'ilgan joyi deb da'vo qilgan.[1]:25 Bir necha yil o'tgach, uning otasi 1897 yilda shahar meri etib saylandi. 1902 yilda u eng katta cherkov - Makedoniya Missioner Baptist cherkovining vaziri sifatida xizmat qilishga chaqirildi.

Voyaga etganida, Xörston ko'pincha Eatonvillni o'z hikoyalarida belgilash uchun ishlatar edi - bu erda afroamerikaliklar xohlagancha yashashi mumkin edi, oq tanli jamiyatdan mustaqil. 1901 yilda ba'zi shimoliy maktab o'qituvchilari Eatonvillga tashrif buyurishdi va Xurstonga adabiyotga ongini ochadigan bir qator kitoblarni berishdi. Keyinchalik u ushbu shaxsiy adabiy uyg'onishni o'ziga xos "tug'ilish" deb ta'riflagan.[9]:3–4 Xurston bolaligining oxirigacha Etonvillda yashagan va u erda o'sish tajribasini 1928 yilgi insholarida tasvirlab bergan "Menga rang berishni qanday his qilmoqda ".

Xurstonning onasi 1904 yilda vafot etgan va otasi keyinchalik 1905 yilda Matti Moge bilan turmush qurgan.[10][11] Bu janjalli hisoblanadi, chunki uning birinchi xotini o'limidan oldin Moge bilan jinsiy aloqada bo'lganligi haqida mish-mishlar tarqaldi.[1]:52 Xurstonning otasi va o'gay onasi uni Baptistlar internatiga berishdi Jeksonvill, Florida. Oxir oqibat ular uning o'qish pulini to'lashni to'xtatdilar va u ishdan bo'shatildi.

Ish va o'qish

1916 yilda Xurston xonandaning xizmatiga qo'shiqchi qo'shiqchi tomonidan ishga qabul qilingan Gilbert va Sallivan teatr kompaniyasi.[10][12]

1917 yilda u o'rta maktab bo'limi bo'lgan Morgan kollejida qatnashib, rasmiy ta'limini davom ettirdi Morgan davlat universiteti, a tarixan qora kollej yilda Baltimor, Merilend. Bu vaqtda, aftidan, bepul o'rta maktab ta'limiga ega bo'lish uchun 26 yoshli Xurston 1901 yilni tug'ilgan yili deb da'vo qila boshladi.[10][13] U Morgan Davlat Universitetining o'rta maktabini 1918 yilda tugatgan.[14]

Kollej va birozdan keyin

1918 yilda Xurston o'qishni boshladi Xovard universiteti, a tarixan qora kollej Vashingtonda, DC U birinchi tashabbuskorlardan biri edi Zeta Phi Beta qora tanli ayollar tomonidan tashkil etilgan va birgalikda asos solgan sorority Tepalik tepasi, universitetning talabalar gazetasi.[15] U ispan, ingliz, yunon va notiqlik kurslarida qatnashdi va 1920 yilda dotsentlik darajasiga ega bo'ldi.[9]:4 1921 yilda u "Jon Redding dengizga boradi" nomli qissasini yozib, unga a'zo bo'lish huquqini berdi Alen Lokk "Stylus" adabiy klubi.

Xurston 1924 yilda Xovardni tark etdi va 1925 yilda Barnardning ishonchli vakili tomonidan stipendiya taklif qilindi Enni Natan Meyer[16] ga Barnard kolleji ning Kolumbiya universiteti, ayollar kolleji, u erda u yagona qora tanli talaba bo'lgan.[17]:210 U Barnardda bo'lganida, u o'tkazdi etnografik taniqli antropolog bilan olib borilgan tadqiqotlar Frants Boas Kolumbiya universitetida tahsil oldi va keyinchalik u bilan aspirant sifatida o'qidi. U ham ishlagan Rut Benedikt va boshqa antropologiya talabasi Margaret Mead.[18] Xurston uni B.A.ni qabul qildi. yilda antropologiya 1928 yilda, u 37 yoshida.[19]

Xurston uchrashgan edi Sharlotta Osgood Meyson, uning ishi va faoliyati bilan qiziqqan xayrixoh va adabiy homiy. U boshqa afroamerikalik mualliflarni qo'llab-quvvatlagan, masalan, Langston Xyuz va Alen Lokk, Xurstonni unga kim tavsiya qilgan edi. Ammo u ularning ishlarini boshqarishga ham harakat qildi. Meyson Xurstonning 1927-1932 yillarda tadqiqot uchun Janubga sayohat qilishini qo'llab-quvvatladi,[1]:157 oyiga 200 dollar miqdorida stipendiya bilan. Buning evaziga u Xurstondan negr musiqasi, folklor, adabiyot, xudu va boshqa madaniyat turlari to'g'risida to'plagan barcha materiallarini unga berishini xohladi. Shu bilan birga, Xurston madaniy relyativist bo'lgan va qadriyatlarning ierarxiyasida madaniyatlarni tartiblaydigan g'oyalarni bekor qilishni istagan akademik maslahatchisi sifatida Boasni qondirishga harakat qilishi kerak edi.[20]

Barnardni tugatgandan so'ng Xurston Kolumbiya universitetida antropologiya bo'yicha aspirant sifatida ikki yil o'qidi va shu davrda Boas bilan birga ishladi.[19] 20-asrning 20-yillarida Garlemda yashab, Xurston shoirlar bilan do'st bo'lgan Langston Xyuz va Krafin Kallen, boshqa bir qator yozuvchilar qatorida. Uning kvartirasi, ba'zi ma'lumotlarga ko'ra, ijtimoiy uchrashuvlar uchun mashhur joy edi. Shu vaqt atrofida Xurston bir nechta dastlabki adabiy yutuqlarga, shu jumladan qisqa hikoyalar va dramaturgiya tanlovlarida qatnashishga muvaffaq bo'ldi. Imkoniyat: Negr Life Journal, tomonidan nashr etilgan Milliy shahar ligasi.

Nikohlar

1927 yilda Xurston Gerbert Shinga uylandi, a jazz musiqachi va Xovardning sobiq o'qituvchisi; keyinchalik u shifokor bo'ldi. Ularning nikohi 1931 yilda tugagan. 1935 yilda Xurston Kolumbiya universiteti aspiranti Persi Punter bilan aloqada bo'lgan. U Choy Keki xarakterini ilhomlantirdi Ularning ko'zlari Xudoni kuzatayotgan edi.[21][11]

1939 yilda Xurston ishlayotgan paytda WPA Florida shtatida u Albert Praysga uylandi. Nikoh bir necha oydan so'ng tugadi,[17]:211 ammo ular 1943 yilgacha ajrashmadilar. Keyingi yili Xurston Klivlendlik Jeyms Xovell Pittsga uylandi. Bu nikoh ham bir yildan kam davom etdi.[2]:27[1]:373

Xurston ikki marta kottejda yashagan Eau Galli, Florida: 1929 yilda va yana 1951 yilda.[22]

Patronni qo'llab-quvvatlash

Buyuk depressiya davrida fond grantlari tugagach, Xurston va uning do'sti Langston Xyuz ikkalasi ham xayriya ishiga homiylik qilishgan. Sharlotta Osgood Meyson, oq adabiy homiy.[23][24][25] 1930-yillarda Xurston rezidenti bo'lgan Vestfild, Nyu-Jersi, uning do'sti Xyuz qo'shnilari orasida bo'lgan Nyu-Yorkning chekkasida joylashgan.[23][24][25]

Ilmiy muassasalar

1934 yilda Xurston "sof negrlik ifodasi asosida" dramatik san'at maktabini tashkil etdi Betun-Kukman universiteti (o'sha paytda Betune-Cookman kolleji), tarixiy qora tanli kollej Daytona Beach, Florida.[26] 1956 yilda Xurston erishgan yutuqlarini inobatga olgan holda Betxun-Kukman kollejining Ta'lim va inson bilan aloqalar bo'yicha mukofotiga sazovor bo'ldi. Betune-Kukman kollejidagi ingliz tili bo'limi uning madaniy merosini saqlashga bag'ishlangan.[27]

Keyingi hayotda, adabiy faoliyatini davom ettirishdan tashqari, Xurston Shimoliy Karolina kollejining negrlar uchun fakultetida xizmat qildi (hozirda) Shimoliy Karolina Markaziy universiteti ) ichida Durham.[19]

Antropologik va folklorik dala ishlari

Xurston Karib dengizi va Amerika janubida juda ko'p sayohat qilgan va antropologik tadqiqotlarini o'tkazish uchun mahalliy madaniy amaliyotlarga sho'ng'igan. 1928 yildan 1932 yilgacha homiylik qilgan Janubdagi ishi asosida Sharlotta Osgood Meyson, boy filantrop, deb yozgan Xurston Xachirlar va erkaklar 1935 yilda.[1]:157 U Florida shimolidagi daraxtzorlar lagerlarida tadqiqot olib borgan va hokimiyatdagi oq tanli erkaklarning qora tanli ayollarni jinsiy aloqa qilishiga oid amaliyotini izohlagan kanizaklar shu jumladan, ularning farzand ko'rishlari. Keyinchalik bu amaliyot "deb nomlandiparamour huquqlari, "ostida erkaklar kuchiga asoslangan irqiy ajratish va qullik davridagi amaliyotlar bilan bog'liq. Kitobga ko'plab folklorlar ham kiritilgan. Xurston bu kabi materiallardan, shuningdek, kabi romanlari uchun ishlab chiqqan xayoliy muolajadan foydalangan Yunusning Gourd Vine (1934).[1]:246–47

1935 yilda Xurston Gruziya va Florida shaharlariga sayohat qildi Alan Lomaks va Meri Elizabeth Barnicle afro-amerikalik qo'shiq an'analari va ularning qul va afrikalik antiqa musiqa bilan aloqalari bo'yicha tadqiqotlar uchun. Unga geografik hududlarni tanlash va tadqiqot mavzulariga murojaat qilish vazifasi yuklangan.[28]

Xurston xuntar chalayotgan yoki mama baraban, 1937 y

1936 va 1937 yillarda Xurston sayohat qildi Yamayka va Gaiti tadqiqotlari uchun Guggenxaym jamg'armasi. U antropologik ishi uchun ushbu tadqiqotdan olingan, Mening otimga ayt (1938).

1938 va 1939 yillarda Xurston Federal yozuvchining loyihasi (FWP), qismi Ishni rivojlantirish boshqarmasi.[1] Yozuvchi va folklorshunoslik tajribasi uchun yollanib, u Florida shtatining tarixiy va madaniy to'plamiga qo'shilish uchun ma'lumot yig'di.[1]

1947 yil oktyabrdan 1948 yil fevralgacha Xurston shimoliy qirg'oq shaharchasida joylashgan Gondurasda yashagan Puerto-Kortes. U Mayya xarobalarini yoki hali topilmagan tsivilizatsiyaning qoldiqlarini topishga umid qilar edi.[1]:375–87 Puerto-Kortesda bo'lganida, u ko'p narsalarni yozgan Suvanidagi Seraf, Florida shtatida joylashgan. Xurston mintaqadagi aholining polietnik xususiyatiga qiziqishini bildirdi (ko'pchilik, masalan Miskito Zambu va Garifuna, qisman afrikalik ajdodlardan bo'lgan va rivojlangan kreol madaniyatlar).

Antropologik tadqiqot safarida Florida shtatidagi Xurston, 1935 yil

So'nggi o'n yillikda Xurston jurnal va gazetalarda mustaqil yozuvchi bo'lib ishlagan. 1952 yilning kuzida u bilan Sam Nunn muharriri murojaat qildi Pitsburg kuryeri, qotillik bo'yicha sud jarayonini yoritish uchun Florida shtatiga borish Rubi Makkolum. Makkollum oq tanli doktor C. Leroy Adamsni o'ldirishda ayblangan, u ham siyosatchi bo'lgan. Makkollumning aytishicha, u uni jinsiy aloqa qilishga va bolasini tug'ishga majbur qilgan.[29] Xurston Shimoliy Florida shtatidagi yog'och lagerlarida oq tanli erkaklarning jinsiy ustunligini ko'rganlarini esladi va uni Nunn bilan muhokama qildi. Ularning ikkalasi ham ish shunday "paramur huquqlari" bilan bog'liq bo'lishi mumkin deb o'ylashdi va "buni milliy auditoriyaga etkazishni" xohlashdi.[29]

Live Oak-ga etib borgach, Xurston nafaqat sud muhokamasida himoyaga berilgan gag buyrug'idan, balki shahar aholisi ishi to'g'risida gaplashishga qodir emasligidan ajablandi; qoralar ham, oqlar ham jim bo'lishdi. U doktor Adamsning Rubining eri Sem Makkollumning qimor o'yinlarida qatnashganligi bilan bog'liq bo'lishi mumkin deb o'ylagan. Uning maqolalari sud jarayonida gazeta tomonidan nashr etilgan. Ruby Makkolumni erkak erkak hukm qildi, oq tanli hakamlar hay'ati va o'limga hukm qilindi. Xurstonda seriyali hisob yozish uchun maxsus topshiriq bor edi, Ruby Makkollumning hayotiy tarixi, 1953 yilda uch oy davomida gazetada.[30] Nunn va uning maoshi to'g'risida kelishmovchiliklar bo'lganida, uning qismi to'satdan tugadi va u chiqib ketdi.[29]

Apellyatsiya va ikkinchi sud ishlariga qaytish uchun mustaqil ravishda pul to'lay olmagan Xeston jurnalist bilan bog'landi Uilyam Bredford Xyu, u bilan birga ishlagan Amerika Merkuriysi, uni ishda qiziqtirishga harakat qilish. U apellyatsiya shikoyati va ikkinchi sud jarayonini yoritdi, shuningdek, oldingi tergov materiallarini ishlab chiqdi. Xeston o'zining materialini birinchi sud jarayonidanoq u bilan o'rtoqlashdi, ammo u uni kitobida qisqacha tan oldi, Ruby Makkollum: Suvanne qamoqxonasidagi ayol (1956), u bestsellerga aylandi.[31] Xurston buni nishonladi

"Makkollumning o'z himoyasida bergan ko'rsatmasi birinchi marta afro-amerikalik ayolga o'z farzandiga otalik to'g'risida oq tanli kishi guvohlik berishga ruxsat berganligini ko'rsatdi. Xurston Rubi Makkollumning ko'rsatmalari" paramour huquqlari qurbonlari soniga aylandi "deb qat'iy ishongan. "Segregatsiya janubida."[29]

Boshqa lavozimlar qatorida keyinchalik Xurston ham ishlagan Pan American World Airways Texnik kutubxona Patrik harbiy-havo bazasi 1957 yilda. U ishi uchun "juda yaxshi o'qiganligi" uchun ishdan bo'shatilgan.[32]

U ko'chib o'tdi Fort-Pirs, Florida. Xurston o'zi topa oladigan ishlarni olib, vaqti-vaqti bilan o'rinbosar bo'lib ishlagan. 60 yoshida Xyurston jamoat ko'magi yordamida "kun kechirish uchun" kurashishi kerak edi. Bir vaqtning o'zida u Mayami-Bichdagi Rivo Alto orolida xizmatchi bo'lib ishlagan.

O'lim

Moliyaviy va tibbiy qiyinchiliklar davrida Xurston insultni boshdan kechirgan Sent-Lyusi okrugidagi farovonlik uyiga kirishga majbur bo'ldi. U vafot etdi gipertonik yurak kasalligi 1960 yil 28 yanvarda va Florida shtatidagi Fort Pirs shahridagi samoviy dam olish bog'ida dafn etilgan. Uning qoldiqlari 1973 yilgacha belgilanmagan qabrda bo'lgan. Roman muallifi Elis Uoker va Xurstonning hamkasbi Sharlotta D. Xant Xurston dafn etilgan umumiy hududda belgilanmagan qabrni topdilar; ular buni unga tegishli deb belgilashga qaror qilishdi.[33] Uoker "ZORA NEALE HURSTON /" yozuvli kulrang markerni foydalanishga topshirdi. JANUBIY GENIUS / NOVELIST FOLKLORIST / antropolog (1901–1960). "[34] "Janubning dahosi" qatori Jan Tumer she'ri, Jorjiya Dusk, bu uning kitobida uchraydi Qamish.[34] Xurston 1901 yilda emas, 1891 yilda tug'ilgan.[1][2]

Xurston vafot etganidan keyin uning qog'ozlarini yoqib yuborishga buyruq berildi. Huquqshunos va do'sti Patrik DuVal o'zi yashagan uyning yonidan o'tayotganda to'xtab, olovni o'chirdi va shu bilan bebaho adabiy hujjatlar to'plamini avlod uchun saqlab qoldi. Ushbu to'plamning yadrosi 1961 yilda Florida universiteti kutubxonalariga Xorstonning do'sti va qo'shnisi Marjori Xonim xonim tomonidan berilgan. Boshqa materiallar 1970 va 1971 yillarda Rollins kolleji professori va Xurstonning qadimgi do'sti E. O. Groverning qizi Frensis Grover tomonidan sovg'a qilingan. 1979 yilda, Stetson Kennedi Federal Yozuvchilar Loyihasi bilan ishi orqali Xestonni tanigan Jeksonvilning qo'shimcha hujjatlari qo'shildi (Zora Neale Hurston Papers, Florida University of Smathers Libraries, August 2008).

Adabiy martaba

1920-yillar

1925 yilda Xyurston Nyu-Yorkka kelganida Harlem Uyg'onish davri edi zenit va u tez orada uning markazida yozuvchilardan biriga aylandi. U Barnardga kirishdan sal oldin Xurstonning "Spunk" hikoyasi tanlangan Yangi negr, afrikalik va afro-amerikalik san'at va adabiyotga bag'ishlangan fantastika, she'riyat va esselarning muhim antologiyasi.[35] 1926 yilda bir guruh yosh qora tanli yozuvchilar, jumladan Xurston, Langston Xyuz va Uolles Turman, o'zlarini Niggerati, deb nomlangan adabiy jurnal chiqargan Yong'in !! Garlem Uyg'onish davridagi ko'plab yosh rassomlar va yozuvchilar ishtirok etdi.

1927 yilda Xurston afroamerikalik xalq ertaklarini to'plash uchun chuqur janubga yo'l oldi. U shuningdek intervyu berdi Cudjoe Kazzola Lyuis, ning Afrikada, Alabama, qulda bo'lgan afrikaliklarning so'nggi taniqli omon qolgani Clotilda, 1860 yilda AQShga kirib kelgan noqonuniy qullik kemasi va shu tariqa ushbu transportda olib borilgan so'nggi taniqli shaxs Transatlantik qul savdosi. Keyingi yil u "Kudjoning so'nggi afrikalik qulning o'z hikoyasi" (1928) maqolasini nashr etdi. Uning tarjimai holi Robert E. Hemenwayuning so'zlariga ko'ra, ushbu asar asosan plagiat bo'lgan Emma Langdon Roche,[36] 1914 yilgi kitobida Lyuis haqida yozgan Alabama yozuvchisi. Xyurston Lyuisning uyi bo'lgan qishloqdagi kundalik hayot haqida yangi ma'lumotlar qo'shdi Bante.[37]

Xurston janubdagi dala tadqiqotlaridan bir necha yuzlab xalq ertaklari to'plamini nashr etishni niyat qilgan. U ularni asl nusxasiga iloji boricha yaqinroq qilishni xohladi, lekin uning akademik maslahatchisi Frants Boas va uning homiysi Sharlotta Osgood Meysonning umidlarini muvozanatlash uchun kurashdi. Ushbu qo'lyozma o'sha paytda nashr qilinmagan. Keyinchalik uning nusxasi topilgan Smithsonian antropologning hujjatlari orasida arxivlar Uilyam Dunkan kuchli, Boasning do'sti. Xurstonniki Fors ko'rfazi davlatlaridan kelib chiqqan negr xalq ertaklari vafotidan keyin 2001 yilda nashr etilgan Har qanday tilni tan olish kerak.[38]

1928 yilda Xurston qo'shimcha manbalar bilan Alabamaga qaytib keldi; u Lyuis bilan ko'proq intervyu uyushtirdi, uning va boshqa jamoatchilikning fotosuratlarini oldi va uning yagona taniqli film suratlarini - qul savdosi orqali AQShga olib ketilgan afrikalikni suratga oldi. Ushbu material asosida u qo'lyozma yozdi, Barrakon 1931 yilda tugatgan. Hemenwayway "ommabop o'quvchi uchun mo'ljallangan juda dramatik, semitsifikatsiyalangan rivoyat" deb ta'riflagan.[39][40] Shuningdek, u 20-asr oxiridan boshlab boshqa antropologik tadqiqotlar uslubida "guvohlik matni" deb ta'riflangan.

Ushbu suhbatlardan so'ng Xurstonning adabiy homiysi, xayriyachi Sharlotta Osgood Meyson Lyuis haqida bilib, uni qo'llab-quvvatlashi uchun unga pul yuborishni boshladi.[40] Lyuis, shuningdek, mahalliy va milliy nashrlar uchun jurnalistlar bilan suhbatlashdi.[41] Xurstonning qo'lyozmasi Barrakon oxir-oqibat, o'limidan keyin 2018 yil 8-mayda nashr etildi.[42][43] "Barrakon ", yoki barak Ispaniyada bu erda asirga olingan afrikaliklar chet elga jo'natilishidan oldin vaqtincha qamoqqa olingan.[43]

1929 yilda Xurston Florida shtatidagi Eau Galliga ko'chib o'tdi va u erda yozgan Xachirlar va erkaklar. 1935 yilda nashr etilgan.[44]

1930-yillar

1930-yillarning o'rtalariga kelib, Xurston bir nechta hikoyalarini va tanqidchilarning nashrlarini nashr etdi Xachirlar va erkaklar (1935), afroamerikalikni hujjatlashtirgan "adabiy antropologiya" ning yangi ishi folklor Shimoliy Florida shtatidagi yog'och lagerlaridan. 1930 yilda u Langston Xyuz on bilan hamkorlik qildi Xachir suyagi: Negr hayotining komediyasi, ular hech qachon sahnalashtirmagan asar. Ularning hamkorligi ularning do'stligini buzishga olib keldi.[45] Asar birinchi marta 1991 yilda sahnalashtirilgan.[19]

Xurston o'zining antropologik ishini sahna san'ati uchun moslashtirdi. Uning xalq revu, Buyuk kun, sahih afrikalik qo'shiq va raqsni namoyish etdi va premerasi Jon Oltin teatri 1932 yil yanvar oyida Nyu-Yorkda.[46] Ijobiy sharhlarga qaramay, u faqat bitta ishlashga ega edi. Broadway-dagi debyut Xurstonni 600 dollarlik qarzga majbur qildi. Hech bir prodyuser namoyishni to'liq davom ettirishi bilan oldinga siljishni xohlamadi.

1930-yillarda Zora Nil Xerston yana ikkita musiqiy revyu yaratdi, Quyoshdan Quyoshgacha, bu qayta ko'rib chiqilgan moslashuv edi Buyuk kun, va Po'latni kuylash. Xurston folklorni sahnalashtirish kerak degan qat'iy fikrga ega edi.

Xurstonning dastlabki uchta romani 1930 yillarda nashr etilgan: Yunusning Gourd Vine (1934); Ularning ko'zlari Xudoni kuzatayotgan edi (1937), Gaitidagi dala ishlari paytida yozilgan va uning mahoratini ko'rib chiqqan; va Muso, tog 'odami (1939).

1937 yilda Xurston a Guggenxaym stipendiyasi Yamayka va Gaitida etnografik tadqiqotlar o'tkazish.[47] Mening otimga ayt (1938) Yamaykada ma'naviy va madaniy marosimlarni o'rganayotgan dala ishlari haqida o'z hisobotini hujjatlashtirdi vodun Gaitida.

1940 va 1950 yillar

1940-yillarda Xurstonning asari kabi davriy nashrlarda nashr etilgan Amerika Merkuriysi va Shanba kuni kechki xabar. Uning so'nggi nashr etilgan romani, Suvanidagi Seraf, asosan oq tanli belgilarga e'tiborini qaratganligi bilan ajralib turadi, 1948 yilda nashr etilgan.oq axlat "ayollar. Jekson (2000) Xurstonning rad qilish, isrof qilish va kambag'al oq tanlilar orasida sinf va jins identifikatorlarini yaratish bo'yicha mulohazasi evgenika 20-yillarning nutqlari.[48]

1952 yilda Xurston tomonidan tayinlangan Pitsburg kuryeri mahalliy aholining farovon qora tanli rafiqasi Rubi Makkollumni o'ldirish bo'yicha kichik shahar sudini yoritish uchun bolita irqchi oq tanli shifokorni o'ldirgan reketchi. U ham o'z hissasini qo'shdi Ruby Makkollum: Suvanne qamoqxonasidagi ayol (1956), jurnalistning kitobi va inson huquqlari advokat Uilyam Bredford Xyu.

Vafotidan keyingi nashrlar

Xurstonning qo'lyozmasi Har qanday tilni tan olish kerak (2001), 1920-yillarda to'plangan folk talqinlari to'plami, vafotidan keyin topilganidan keyin nashr etilgan Smithsonian arxivlar.[38]

2008 yilda, Amerika kutubxonasi dan tanlangan parchalar Ruby Makkollum: Suvanne qamoqxonasidagi ayol (1956), Xurston o'zining ikki asrlik retrospektivasiga Amerikaning haqiqiy jinoyatchilik yozuvlarini kiritish uchun qo'shgan.

Xurstonning badiiy bo'lmagan kitobi Barrakon 2018 yilda nashr etilgan.[43] Barakon - bu tip barak chet elga olib ketilishidan oldin qullar qamalgan.[43]

Ommaviy yashirinlik

Xurstonning ijodi madaniy va siyosiy sabablarga ko'ra o'nlab yillar davomida qorong'ulikka aylandi. Dan foydalanish Afro-amerika shevasi, Xurstonning romanlarida ko'rsatilganidek, unchalik mashhur bo'lmagan. Yoshroq yozuvchilar, irqiy ziddiyatli tarixni hisobga olgan holda, bunday lahjani ishlatishni kamsitadigan narsa deb hisoblashgan dialekt fantastika Amerika adabiyotida. Bundan tashqari, Xurston akademik mashg'ulotlari ta'sirida dialogda uslubiy tanlovlarni amalga oshirdi. Folklorshunos kabi fikr yuritib, Xurston etnografik tadqiqotlar orqali hujjatlashtirgan davr nutq uslublarini namoyish etishga intildi.[49]

Xurstonning bir necha adabiy zamondoshlari uning dialektdan foydalanganligini tanqid qilib, bu afro-amerikalik madaniyatning karikaturasi va fuqarolik urushidan keyingi oq tanli irqchilar an'analariga asoslangan. Harlem Uyg'onish davri bilan bog'liq bo'lgan ushbu yozuvchilar Xurstonning keyingi ishlarini harakatni rivojlanmayapti deb tanqid qilishdi. Richard Rayt, uning sharhida Ularning ko'zlari Xudoni kuzatayotgan edi, dedi:

Uning romanidagi hissiy supurish hech qanday mavzu, xabar va fikrga ega emas. Asosiysi, uning romani negrga emas, balki shovinistik didini qondirishni biladigan oq tanli auditoriyaga qaratilgan. U negr hayotining "g'alati" bosqichidan foydalanadi, ya'ni "ustun" irqning lablarida achinarli tabassumni uyg'otadi.[50]

Ammo 20-asrning oxiridan boshlab Xestonga qiziqish qayta tiklandi. O'shandan beri tanqidchilar uning idiomatik nutqdan mohirona foydalanganligini maqtashdi.[51]

1930-1940 yillarda, uning asari nashr etilganida, taniqli afroamerikalik muallif sobiq kommunist Richard Rayt edi.[52] Xaystondan farqli o'laroq, Rayt aniq siyosiy ma'noda yozgan. U kommunizmdan norozi bo'lib qoldi, lekin u afroamerikaliklarning hurmat va iqtisodiy taraqqiyot uchun kurashini o'z ishining asosi va motivatsiyasi sifatida ishlatdi. Vaqtning boshqa mashhur afro-amerikalik mualliflari, masalan Ralf Ellison, Rayt bilan bir xil muammolarga duch keldi.

Konservator bo'lgan Xurston afroamerikaliklar uchun chap siyosat va'dasi bo'yicha bahslarning boshqa tomonida edi.[53] Masalan, 1951 yilda Xurston buni ta'kidlagan Yangi bitim iqtisodiy qo'llab-quvvatlash afroamerikaliklar tomonidan hukumatga zararli qaramlikni keltirib chiqardi va bu qaramlik siyosatchilarga haddan tashqari kuch berib yubordi.[54]

Borayotgan qiyinchiliklarga qaramay, Xurston mustaqilligini va qat'iy optimizmini saqlab qoldi. U 1957 yilgi xatida shunday yozgan edi:

Ammo ... men ijodkor rassom sifatida ajoyib o'sishga erishdim. ... Men moddiy narsalarga moyil emasman ... Agar tasodifan o'lsam, kimdir meni ko'madi, garchi men bunday bo'lishini istamasam ham.[55]

O'limdan keyin tan olinishi

Zora Nil Xerston, surat muallifi Karl Van Vechten (1938)

Siyosat

U tashqi siyosatga aralashmaslikka umuman xayrixoh bo'lgan respublikachi edi Eski o'ng va muxlisi Booker T. Vashington o'z-o'ziga yordam berish siyosati. U falsafalar bilan (shu jumladan kommunizm va.) Rozi emas edi Yangi bitim ) Garlem Uyg'onish davridagi ko'plab hamkasblari tomonidan qo'llab-quvvatlangan, masalan, 1930-yillarda tarafdorlari bo'lgan Langston Xyuz Sovet Ittifoqi va uni bir necha she'rlarida maqtagan. John McWhorter Xurstonni "Amerikaning eng sevimlisi" deb atadi qora konservativ "[76][77] esa Devid T. Beyto va Linda Royster Beyto uni yaxshiroq a deb ta'riflash mumkin deb ta'kidladilar ozodlik. Ichki va tashqi siyosatda Eski O'ng bilan juda ko'p umumiy fikrlarga ega bo'lishiga qaramay, Xurston a ijtimoiy konservativ. Uning asarlari feministik individualizmga yaqinligini ko'rsatadi. Shu nuqtai nazardan, uning qarashlari uning zamondoshlari bo'lgan ikki libertarian yozuvchiga o'xshash edi: Rouz Uaylder Leyn va Izabel Paterson.[78] Garchi uning shaxsiy so'zlari dinga ishonmasligini ko'rsatsa-da, Xurston o'zining 1942 yilgi tarjimai holidan ko'rinib turganidek, ma'naviy masalalarni inkor etmadi. Yo'lda chang izlari:

Namoz menga zaiflik qichqirig'i va hiyla-nayrang bilan belgilangan o'yin qoidalaridan qochishga urinish kabi ko'rinadi. Men zaiflikni tan olishni tanlamayman. Men mas'uliyatni talab qilaman. Hayot, qanday bo'lsa ham, meni qo'rqitmaydi, chunki men olam bilan topganimda tinchlik o'rnatdim va uning qonunlariga bo'ysundim. Har doim uyqusiz dengiz to'shagida "qancha vaqt?" Deb qichqiradi. Vaqtgacha; million shakllangan va hech qachon harakatsiz alanga; faqat shu ikki jihatning tafakkuri menga kutilgan umrimning o'n davri uchun etarlicha ovqat beradi. Menimcha, uyushgan aqidalar bu istak atrofidagi so'zlar to'plamidir. Men bunga ehtiyoj sezmayapman. Biroq, men so'z bilan yoki ish bilan boshqasini u beradigan tasallidan mahrum qilishga urinmasdim. Bu men uchun emas. Bosh farishtalarga kimdir mening xiralashgan nigohim bilan qarashlari mumkin. Tumanning chuqur tumanidan sarg'ish tong chizig'ining buloqi menga ulug'vorlikdir. Hech narsa yo'q qilinmasligini bilaman; narsalar shunchaki shakllarni o'zgartiradi. Hayot deb bilgan ongimiz to'xtaganda, men hali ham dunyoning bir qismi bo'lishimni bilaman. Quyosh shaklga kirguncha va o'zgarish shon-sharafida yorilishidan oldin men bir qism edim. Men erni otashin chetidan uloqtirganda edi. Men Yer bilan birga Ota Quyoshga qaytaman va quyosh o'z olovini yo'qotganda va cheksizlikka aylanib, kosmik girdobning bir bo'lagiga aylanganda ham mavjud bo'laman. Nima uchun qo'rqish kerak? Mening borligim materiya, doimo o'zgarib turadigan, doimo harakatlanadigan, ammo hech qachon yo'qolmaydigan; Xo'sh, o'zimning barcha birodarlarimning farovonligini inkor etish uchun mazhablar va aqidalarning nima keragi bor? Koinotning keng kamarida barmoq uzuklariga ehtiyoj yo'q. Men cheksiz birman va boshqa hech qanday ishonchga muhtoj emasman.[79]

1952 yilda Xurston senatorning prezidentlik kampaniyasini qo'llab-quvvatladi Robert A. Taft. Taft singari Xyorston ham qarshi edi Franklin D. Ruzvelt Yangi bitim siyosati. Shuningdek, u Ruzvelt va Truman "s tashqi siyosat. Uning tarjimai holining asl loyihasida, Yo'lda chang izlari, Xurston Amerika Qo'shma Shtatlari hukumatini o'g'irlangan mollarning "panjara" si va a Mafiya - himoya raketasi kabi. Xurston, xuddi o'sha "erkinlik va demokratiya uchun o'lishni olijanob narsa deb da'vo qilayotgan odamlar ... agar kimdir ularning axloqining nomuvofiqligini ko'rsatsa, ko'pikli mumi" deb o'ylashlarini kulgili deb bilar edi ... Biz ham avtomat o'qlarini o'zga millatlarga mansub bo'lganlar uchun yaxshi laksatif deb bilamiz. o'zlarining mamlakatlari to'g'risida toksik g'oyalar bilan ich qotib qolishdi. " U chet elda bo'lganlar uchun "erkinlik" izlayotganlar, lekin o'z mamlakatlaridagi odamlarga buni rad etganlar haqida g'azablanar edi: Ruzvelt o'zi uchun "okean ortida ismlarni chaqira oladi" To'rt erkinlik, lekin u "uyda ham yumshoq gapirish uchun jasoratga" ega emas edi.[80] Truman qachon atom bombalarini Yaponiyaga tashladi u uni "Osiyo qassobi" deb atagan.[78]

Xurston qarshi chiqdi Oliy sud hukmronligi Brown va Ta'lim kengashi 1954 yildagi voqea. Agar u alohida maktablar haqiqatan ham teng bo'lsa (va u shiddat bilan shunday bo'lib ketayotganiga ishongan bo'lsa), qora tanli o'quvchilarni oq tanli o'quvchilarga jismoniy yaqinlikda o'qitish yaxshi ta'limga olib kelmaydi deb o'ylardi. Bundan tashqari, u afroamerikaliklarning kelajak avlodlariga madaniy an'analarni etkazish usuli sifatida qora tanli maktablar va qora tanli o'qituvchilar yo'q bo'lib ketishidan xavotirda edi. U ushbu qarshilikni "Sud qarori bilan musobaqalarni aralashtirib bo'lmaydi" deb nomlangan maktubida e'lon qildi Orlando Sentinel 1955 yil avgustda. Xurston uzoq vaqtdan beri segregatsiyaga qarshi bo'lgan qarama-qarshilikni bekor qilmagan edi. Aksincha, u sud qarori barcha qudratli federal hukumat uchun kelajakda ko'plab masalalarda individual erkinlikka putur etkazish uchun namuna bo'lib qolishidan qo'rqdi.[81] Xurston afro-amerikaliklarga nisbatan imtiyozli davolanishga qarshi chiqdi va shunday dedi:

Agar g'alaba qozonishim uchun butun bir tizim xafa bo'lishi kerak deb aytsam, men o'yinda o'tirolmasligimni va menga imkoniyat berish uchun xavfsizroq qoidalar ishlab chiqilganligini aytaman. Men buni rad etaman. Agar boshqalar u erda bo'lsa, menga qo'lingizni tekkizing va nima qilishim mumkinligini ko'rsating, garchi u erdagi ba'zilar pastdan muomala qilishlarini va boshqa yo'llar bilan jahannamga o'xshab aldashlarini bilsam ham.[77]

Tanqid

Integratsiya haqidagi fikrlar

Darvin Tyorner, ingliz professori va afro-amerikalik adabiyot bo'yicha mutaxassis, Xurstonni 1971 yilda integratsiyaga qarshi bo'lganligi va qora tanlilarga ishlash huquqini kafolatlaydigan dasturlarga qarshi bo'lganligi uchun aybdor qildi.[82] Tanqid qilingan bo'lsa ham, Xurston mag'rurlik va uning mustaqillik tuyg'usiga asoslangan integratsiyaga qarshi chiqdi. U "oq tanlilar oldida bosh egmasdi" va 1955 yilda allaqachon mavjud bo'lgan "etarli negr maktablari" ni da'vo qildi.[83] Ko'p sonli individual yutuqlari va qora tanli ayollarning "o'zlari ishlab chiqarishi" mumkinligiga qat'iy ishongani uchun Xurston "qora tanli ayollarning imkoniyatlarini kengaytirish yo'llari" deb ta'riflanadi. Biroq, uning ishiga nisbatan keng tarqalgan tanqid shuki, uning yozishdagi irqiy siyosatining noaniqligi, ayniqsa qora feminizmga tegishli bo'lib, uni "oq intellektual butparastlikka asosiy nomzod" qiladi. [84]

Tadqiqot va vakillik

Other authors criticized Hurston for her sensationalist representation of voodoo.[85] Yilda Inqiroz magazine in 1943, Xarold Preece criticized Hurston for her perpetuation of "Negro primitivism" in order to advance her own literary career.[86] The Journal of Negro History complained that her work on voodoo was an indictment of African-American ignorance and superstition.[87]

Jeffrey Anderson states that Hurston's research methods were questionable, and that she fabricated material for her works on voodoo. He observed that she admitted inventing dialogue for her book Mules and Men in a letter to Ruth Benedict and described fabricating the Mules and Men story of rival voodoo doctors as a child in her later autobiography. Anderson believes that many of Hurston's other claims in her voodoo writings are dubious as well.[88]

Several authors have contended that Hurston engaged in significant plagiarism in at least three works, claiming the article "Cudjo's own story of the last African slaver" was only 25% original, the rest being plagiarized,[89] and that she also plagiarized much of her work on voodoo.[90]

Tanlangan bibliografiya

  • "Journey's End" (Negro World, 1922), poetry
  • "Night" (Negro World, 1922), poetry
  • "Passion" (Negro World, 1922), poetry
  • Color Struck (Opportunity: A Journal of Negro Life, 1925), play
  • Muttsy (Opportunity: A Journal of Negro Life) 1926, short story.
  • "Ter " (1926), short story
  • "How It Feels to Be Colored Me " (1928), essay
  • "Hoodoo in America" (1931) in Amerika folklor jurnali
  • "The Gilded Six-Bits " (1933), short story
  • Jonah's Gourd Vine (1934), novel
  • Mules and Men (1935), non-fiction
  • Their Eyes Were Watching God (1937), novel
  • Tell My Horse (1938), non-fiction
  • Moses, Man of the Mountain (1939), novel
  • Dust Tracks on a Road (1942), autobiography
  • Seraph on the Suwanee (1948), novel
  • "What White Publishers Won't Print" (Negro Digest, 1950)
  • I Love Myself When I Am Laughing… and Then Again When I Am Looking Mean and Impressive: A Zora Neale Hurston Reader (Elis Uoker, ed.; 1979)
  • The Sanctified Church (1981)
  • Spunk: Selected Stories (1985)
  • Mule Bone: A Comedy of Negro Life (play, with Langston Xyuz; edited with introductions by George Houston Bass and Genri Lui Geyts kichik; 1991)
  • To'liq hikoyalar (introduction by Henry Louis Gates Jr. and Sieglinde Lemke; 1995)
  • Novels & Stories: Jonah's Gourd Vine, Their Eyes Were Watching God, Moses, Man of the Mountain, Seraph on the Suwanee, Selected Stories (Cheryl A. Wall, ed.; Amerika kutubxonasi, 1995) ISBN  978-0-940450-83-7
  • Folklore, Memoirs, & Other Writings: Mules and Men, Tell My Horse, Dust Tracks on a Road, Selected Articles (Cheryl A. Wall, ed.; Library of America, 1995) ISBN  978-0-940450-84-4
  • Every Tongue Got to Confess: Negro Folk-tales from the Gulf States (2001)
  • Zora Neale Hurston: A Life in Letters, collected and edited by Carla Kaplan (2003)
  • To'plamlar to'plami (2008)
  • Barracoon: The Story of the Last "Black Cargo" (2018)
  • Hitting a Straight Lick with a Crooked Stick: Stories from the Harlem Renaissance (2020)

Film, television, and radio

  • In 1935 and 1936, Zora Neale Hurston shot documentary footage[91] as part of her fieldwork in Florida and Haiti. Included is rare ethnographic evidence of the Hoodoo and Vodou religion in the U.S. and Haiti.
  • 1989 yilda, PBS aired a drama based on Hurston's life entitled Zora is My Name!
  • The 1992–95 PBS children's television series Ghostwriter, which had an emphasis on reading and writing skills, featured the lead characters attending the fictitious Zora Neale Hurston Middle School in the Fort-Gren mahalla Bruklin, Nyu York.
  • The 2004 film Brother to Brother, set in part during the Harlem Renaissance, featured Hurston (portrayed by Aunjanue Ellis ).
  • Their Eyes Were Watching God was adapted for a 2005 film of the same title tomonidan Opra Uinfri "s Harpo Productions, with a teleplay by Suzan-Lori bog'lari. The film starred Halle Berri as Janie Starks.
  • On April 9, 2008, PBS broadcast a 90-minute documentary, Zora Neale Hurston: Jump at the Sun,[92] written and produced by filmmaker Kristy Andersen,[93] qismi sifatida Amerika ustalari seriyali.[94]
  • In 2009, Hurston was featured in a 90-minute documentary about the WPA Writers' Project sarlavhali Soul of a People: Writing America's Story,[95][96] which premiered on the Smithsonian Channel. Her work in Florida during the 1930s is highlighted in the companion book, Soul of a People: The WPA Writers' Project Uncovers Depression America.[97][98]
  • 2017 yilda, Jackie Kay presented a 30-minute BBC radiosi 4 documentary about Hurston called A Woman Half in Shadow, first broadcast on April 17, and subsequently available as a podcast.[99][100]
  • Rozonda Thomas plays Hurston in the 2017 film Marshal.[101]

Shuningdek qarang

Adabiyotlar

Izohlar

  1. ^ a b v d e f g h men j k l m Boyd, Valerie (2003). Wrapped in Rainbows: The Life of Zora Neale Hurston. Nyu-York: Skribner. ISBN  978-0-684-84230-1.
  2. ^ a b v d Hurston, Lucy Anne (2004). Speak, so you can speak again : the life of Zora Neale Hurston (Birinchi nashr). Nyu York. ISBN  0-385-49375-4.
  3. ^ Trefzer, Annette (2000). "Possessing the Self: Caribbean Identities in Zora Neale Hurston's Tell My Horse". African American Review. 34 (2): 299–312. doi:10.2307/2901255. JSTOR  2901255.
  4. ^ a b "ZORA! Festival Homepage". ZORA! Festival. Arxivlandi from the original on April 26, 2019. Olingan 21 iyun, 2017.
  5. ^ Flynn, Elisabeth; Deasy, Caitlin; Ruah, Rachel. "The Upbringing and Education of Zora Neale Hurston". social.rollins.edu. Arxivlandi asl nusxasi on September 25, 2017. Olingan 21 iyun, 2017.
  6. ^ Carpio, Glenda R.; Sollors, Werner (January 2, 2011). "The Newly Complicated Zora Neale Hurston". The Chronicle of Higher Education. ISSN  0009-5982. Arxivlandi from the original on June 26, 2017. Olingan 21 iyun, 2017.
  7. ^ Rae, Brianna (February 19, 2016). "Black History Profiles – Zora Neale Hurston". The Madison Times. Olingan 10 may, 2020.
  8. ^ Cave, Damien (September 28, 2008). "In a Town Apart, the Pride and Trials of Black Life". The New York Times . Arxivlandi from the original on August 2, 2018. Olingan 1 avgust, 2018.
  9. ^ a b Jones, Sharon L. (Sharon Lynette) (2009). Critical companion to Zora Neale Hurston : a literary reference to her life and work. Nyu York. ISBN  978-0-8160-6885-2.
  10. ^ a b v About Zora Neale Hurston Arxivlandi April 16, 2009, at the Orqaga qaytish mashinasi, Zora Neale Hurston official website, maintained by the Zora Neale Hurston Estate and Harper Collins.
  11. ^ a b "Chronology of Hurston's Life". Markaziy Florida universiteti. Arxivlandi from the original on August 2, 2018.
  12. ^ "Zora Neale Hurston". The Baltimore Literary Heritage Project. Olingan 21 avgust, 2019.
  13. ^ Kettler, Sara (January 6, 2016). "Zora Neale Hurston: 7 Facts on Her 125th Birthday". Biografiya.com. Arxivlandi from the original on April 21, 2019. Olingan 22 aprel, 2019.
  14. ^ Zora Nil Xerston Arxivlandi December 12, 2007, at the Orqaga qaytish mashinasi, Women in History.
  15. ^ Shivonne Foster, Following Footsteps: Zora Neale Hurston Arxivlandi November 24, 2007, at the Orqaga qaytish mashinasi, The Hilltop, November 20, 2007.
  16. ^ Meyer, Annie Nathan (1951). It's Been Fun: An Autobiography. New York: H. Schuman.
  17. ^ a b Cheryl A, Wall L (2001). "Hurston, Zora Neale". In Andrews, William L; Foster, Frances Smith; Harris, Trudier (eds.). The concise Oxford companion to African American literature. Oksford universiteti matbuoti. ISBN  978-0-19-803175-8.
  18. ^ "A Century of Barnard Anthropology, The Early Period". Arxivlandi asl nusxasi on January 14, 2009.
  19. ^ a b v d Zora Nil Xerston da Britannica entsiklopediyasi.
  20. ^ Zora Neale Hurston (October 13, 2009). Every Tongue Got to Confess: Negro Folk-tales from the Gulf States. HarperCollins elektron kitoblari. p. xxvi. ISBN  978-0-06-174180-7.
  21. ^ Lamar, Jake (January 12, 2003). "Folk Heroine". Vashington Post . Arxivlandi from the original on September 11, 2018. Olingan 1 avgust, 2018.
  22. ^ Scott, Megan K. (March 6, 2011). "Zora Neale Hurston's real home was in Brevard County — Famed author, folklorist spent many productive years in Brevard". Florida bugun. Melbourne, Florida. pp. 1D.
  23. ^ a b Taylor, Yuval (March 25, 2019). Zora and Langston. VW. Norton & Company. ISBN  978-0393243918.
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Iqtiboslar

  • 28th Zora Neale Hurston Festival of the Arts and Humanities. ZORA! Festival. The Association to Preserve the Eatonville Community, 2017. Web. 10 April 2017.
  • Abcarian, Richard and Marvin Klotz. "Zora Neale Hurston." Yilda Literature: The Human Experience, 9th edition. New York: Bedford/St. Martin's, 2006, pp. 1562–63.
  • Anderson, Christa S. "African American Women." PBS. Public Broadcasting Service, 2005. Web. 9 April 2017.
  • Baym, Nina (ed.), "Zora Neale Hurston." Yilda The Norton Anthology of American Literature, 6th edition, Vol. D. New York, W. W. Norton & Co., 2003, pp. 1506–07.
  • Beito, David T. "Zora Neale Hurston," American Enterprise 6 (September/October 1995), pp. 61–3.
  • Beito, David T. and Beito, Linda Royster, "Isabel Paterson, Rose Wilder Lane, and Zora Neale Hurston on War, Race, the State, and Liberty ". Independent Review 12 (Spring 2008).
  • Boyd, Valerie (2003). Wrapped in Rainbows: The Life of Zora Neale Hurston. Nyu-York: Skribner. ISBN  0-684-84230-0.
  • Ellis, C. Arthur. Zora Hurston And The Strange Case Of Ruby McCollum, 1st edition. Lutz, FL: Gadfly Publishing, 2009.
  • Estate of Zora Neale Hurston. "Zora Neale Hurston." The Official Website of Zora Neale Hurston. Zora Neale Hurston Trust, 2015. Web. 11 April 2017.
  • Flynn, Elisabeth, Caitlin Deasy, and Rachel Ruah. "The Upbringing and Education of Zora Neale Hurston." Project Mosaic: Hurston. Rollins College, 11 July 2011. Web. 11 April 2017.
  • Harrison, Beth. "Zora Neale Hurston and Mary Austin: A Case Study in Ethnography, Literary Modernism, and Contemporary Ethnic Fiction. MELUS. 21.2 (1996) 89–106. ISBN  978-0-9820940-0-6.
  • Hemenway, Robert E. Zora Neale Hurston: A Literary Biography. Urbana, Ill: Illinoys universiteti matbuoti, 1977. ISBN  0-252-00807-3.
  • Hemenway, Robert E. "Zora Neale Hurston." In Paul Lauter and Richard Yarborough (eds.), The Heath Anthology of American Literature, 5th edition, Vol. D. New York: Houghton Mifflin Co., 2006, pp. 1577–78.
  • Jones, Sharon L. A Critical Companion to Zora Neale Hurston: A Literary Reference to her Life and Work (New York: Facts on File, 2009).
  • Kaplan, Carla (ed.). Zora Neale Hurston: A Life in Letters. New York: Random House, 2003.
  • Kraut, Anthea, "Between Primitivism and Diaspora: The Dance Performances of Josephine Baker, Zora Neale Hurston, and Ketrin Dunxem ", Teatr jurnali 55 (2003), pp. 433–50.
  • Menefee, Samuel Pyeatt, "Zora Neale Hurston (1891–1960)." In Hilda Ellis Davidson and Carmen Blacker (eds.), Women and Tradition: A Neglected Group of Folklorists, Durham, NC: Carolina Academic Press, 2000, pp. 157–72.
  • Trefler, Annette. "Possessing the Self: Caribbean Identities in Zora Neale Hurston's Tell My Horse." African American Review. 34.2 (2000): 299–312.
  • Tucker, Cynthia. "Zora! Celebrated Storyteller Would Have Laughed at Controversy Over Her Origins. She Was Born In Notasulga, Alabama but Eatonville Fla., Claims Her As Its Own"; article documents Kristy Andersen's research into Hurston's birthplace; Atlanta Journal and Constitution, January 22, 1995.
  • Visweswaran, Kamala. Fictions of Feminist Ethnography. Minneapolis: Minnesota universiteti matbuoti, 1994. ISBN  0-8166-2336-8
  • Walker, Alice. "In Search of Zora Neale Hurston", Ms. (March 1975), pp. 74–79, 84–89.

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