The fear which pervades LeRoi Jones's work is that of a loss of identity—a fear which becomes socially relevant when extended to the scale of racial assimilation. In this context violence functions … as a means of discovering and forging identity…. [Jones's] is a sensitivity, created by the extremes of racial guilt and discrimination, which can see no middle ground between man as victim and man as rebel…. While the violence which emerges as the strongest mark of Jones's work does at times show something of the ambivalence which Brecht had felt, there is an element of unabashed relish in its presentation, particularly in The Slave and The Toilet, which constantly threatens to undermine its validity both as drama and polemic. (p. 140)
LeRoi Jones's fierce commitment is such that he has felt himself bound, at times, to attack those who have apparently transcended the immediate concerns of racial injustice…. 'A writer' he insists, 'is committed to what is real, and not to the sanctity of his Feelings.' While this is a distinction which Kafka or Lawrence, for example, could not have felt to be a real one it is indicative of Jones's refusal to accept a humanistic interpretation of the racial situation. What is real is the economic and political history of the Negro; what is fanciful is the belief that racial friction is a moral failure which can be corrected by individual soulsearching…. [While] he has actively supported Civil Rights Jones's plays boast a simple objective, for, unlike Baldwin, his vision is not of a unified society but rather of a world in which the present order is inverted. In this context his attraction to violence becomes little more than an aspect of revenge while his plays are dedicated less to urging a humanistic commitment than a revolutionary separatism. (pp. 141-42)
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