I am a Chicago-based artist, author, veteran, and teacher. I studied at the American Academy of Art in Chicago before enlisting in the United States Air Force in 1968 during the bloody Tet Offensive during the Vietnam era. Upon my discharge I got my BFA in 1994. I got convicted for a crime I did not commit, and I became a homeless-existential artist on Chicago’s mean streets for six months. I got hired by an Acoustic company, and I married and worked for twenty-seven years while raising a family. I now work as an art teacher. All my nonfiction books chronicle different episodes in my life.
I wrote
Being and Homelessness: notes from an underground artist
I liked the book because it is not just about racism, but it grapples with how hate manifests itself in our Western world.
Jensen paints on a huge canvas detailing American racism from the genocidal slave trade through lynchings to the 2000 murder of Amadou Diallo by NYC police and covers a wide range of other cultural horrors as well: the massacres of Native Americans, the Holocaust, the 8,000 deaths from the 1984 Union Carbide gas leak in India and the deaths of 500,000 children in Iraj.
Derrick Jensen takes no prisoners in The Culture of Make Believe, his brilliant and eagerly awaited follow-up to his powerful and lyrical A Language Older Than Words. What begins as an exploration of the lines of thought and experience that run between the massive lynchings in early twentieth-century America to today's death squads in South America soon explodes into an examination of the very heart of our civilization. The Culture of Make Believe is a book that is as impeccably researched as it is moving, with conclusions as far-reaching as they are shocking.
When I was a homeless artist, I stumbled across this brilliant book, and it validated my belief that contrary to what global capitalists believe, free markets outside the West do not spread wealth in the hands of an ‘outsider’ minority but instead generate ethnic envy and hatred among the frustrated, impoverished majorities.
Amy Chua states that billions of poor, exploited, and powerful people around the world (homeless and displaced) watch as the wealthy minority in the United States continues to amass more control, prestige, and tax breaks.
Ironically, Chua points out, although America is viewed “as arrogant, hegemonic and vapidly materialistic, most of the downtrodden would rather be in the U. S. than anywhere else. In 2023, close to 10 million illegal migrants have entered the U.S. via the porous Texas border.
The reigning consensus holds that the combination of free markets and democracy would transform the third world and sweep away the ethnic hatred and religious zealotry associated with underdevelopment. In this revelatory investigation of the true impact of globalization, Yale Law School professor Amy Chua explains why many developing countries are in fact consumed by ethnic violence after adopting free market democracy.
Chua shows how in non-Western countries around the globe, free markets have concentrated starkly disproportionate wealth in the hands of a resented ethnic minority. These “market-dominant minorities” – Chinese in Southeast Asia, Croatians in the former Yugoslavia, whites…
When I was a homeless artist living on Chicago’s cold streets for six months, it was hard for me to believe in a compassionate Judeo-Christian God. It was difficult for me to reconcile how a just and benevolent God would let African pregnant women be thrown into the Atlantic Ocean and perish with thousands of other slaves.
That is why I became agnostic and was attracted to Sartre’s belief in the essential freedom of individuals, and he also believed that as free beings, people are responsible for all elements of themselves, their consciousness, and their actions. It made me question why I was homeless. Was it because of bad choices in life? Or was it just the experience of being a black male in a racist capitalist society?
Sartre became an existentialist because of the war and an encounter with Merleav Ponty, who taught him the political dimension of human existence. As a homeless black male artist in Chicago, like Sartre, I rejected the idea of class and attempted to strip away the layers of bourgeois values imposed by the elite capitalist.
After crawling out of homelessness with a “leap of faith,” I realized that one of the main flaws of existentialism is its argument that there is no God that determines what occurs in the world, and there is only ex-nihilo as an afterlife. This view creates nihilism, pessimism, and hopelessness for the downtrodden. I am living proof that with societal support, faith, education, and belief, you can transform your life.
Revisit one of the most important pillars in modern philosophy with this new English translation—the first in more than 60 years—of Jean-Paul Sartre’s seminal treatise on existentialism. “This is a philosophy to be reckoned with, both for its own intrinsic power and as a profound symptom of our time” (The New York Times).
In 1943, Jean-Paul Sartre published his masterpiece, Being and Nothingness, and laid the foundation of his legacy as one of the greatest twentieth century philosophers. A brilliant and radical account of the human condition, Being and Nothingness explores what gives our lives significance.
All my life, I have felt like an "outsider." Wright’s book depicts American racism and its devastating consequences in raw and unflinching terms.
The main character Damon Cross, a Chicago negro, disillusioned with the futility of life and the mess he has made of it, reminds me of when I was homeless. The fossilized, decadent cultural barons of American art have always kept me at bay. My entire career has been as an outsider. Outcast. The invisible man. Interloper. Picasso had a blue period. I had a blues period.
All my life, I have used painting and writing as a means of exorcising demons from my being in the world. Art has saved me from dementia. If I didn’t have art to channel my creative impulses, I’m sure I would have become Wright’s Damon Cross.
In the novel, Damon Cross becomes homeless and loses his identity in a subway crash when a subway crash victim is identified as him. Richard Wright’s book is America’s first existentialist novel. Cross' underground life deals with death, freedom, isolation, and meaninglessness. The book deals with the four points of existentialism: the individual, God, being, and truth.
The book reminds me of when I used to sing the Christian hymn, “There is Power in the Blood,” along with hundreds of other lost souls at the Pacific Garden Mission on State Street before I ate my stale bologna sandwich. I then had to strip off my clothing to take an Artic-cold shower before I slept on the lice-infested cots of the mission. Many a night, I gazed up at the starry heavens, asking, "God, why has Thou forsaken me?” Author Wright asks those same questions in his novel.
From Richard Wright, one of the most powerful, acclaimed, and essential American authors of the twentieth century, comes a compelling story of one man's attempt to escape his past and start anew in Harlem.
Cross Damon is a man at odds with society and with himself—a man of superior intellect who hungers for peace but who brings terror and destruction wherever he goes. The Outsider is an important work of fiction that depicts American racism and its devastating consequences in raw and unflinching terms. Brilliantly imagined and frighteningly prescient, it is an epic exploration of the tragic roots of criminal…
Years ago, I was a janitor. When I would take a shower, it was like I could never get the stench off my body. I like Susan Strasser’s book because it reminds me of the waste I use to clean up daily. She examines the most unprecedented commonplace act of throwing things out and how it has transformed American society.
Her classic book about trash world culture is fascinating to me because, in the last hundred years, the way of life has been replaced by mass consumption, disposable goods, and waste on an unimaginable scale. Her book could easily be used as a metaphor for the ‘homeless,’ whom some view as “disposable’ goods. Her book illustrates that what counts as trash depends on who counts it, and what we throw away defines us as much as we keep it.
Strasser argues that in Western society, popular understanding of cleanliness, gender, class, modernization, and national identity became closely connected with daily life habits of consumption. Strasser’s argument is that the waste trade, alongside the culturally discriminatory practices of equating waste with ethnic groups and economic classes, subtly highlights colonial practices of “othering." The transition between waste produced by humans and human being-as-waste appears as a long cultural, political, and economic process within which plastic cups and human lives (the homeless) share the same economic potential of any commodity at a different scale. The first is for personal use, and the second is intended for the development and spread of global capital.
An unprecedented look at that most commonplace act of everyday life-throwing things out-and how it has transformed American society.
Susan Strasser's pathbreaking histories of housework and the rise of the mass market have become classics in the literature of consumer culture. Here she turns to an essential but neglected part of that culture-the trash it produces-and finds in it an unexpected wealth of meaning.
Before the twentieth century, streets and bodies stank, but trash was nearly nonexistent. With goods and money scarce, almost everything was reused. Strasser paints a vivid picture of an America where scavenger pigs roamed the streets,…
Years ago, I was a homeless artist in Chicago, yet the wretchedness of being homeless still clings to me. When I drive to work and gaze at the homeless veterans and tax-paying Americans living in tents under viaducts and bus stops, I realize it took a Kierkegaardian ‘leap of faith’ and belief in God for me to escape that subterranean world.
Homelessness taught me how fragile, fleeting, and impermanent life is. It also taught me how to cope with being stripped bare of all material possessions: job, house, car, clothes, and all the natural necessities of modern life. Being homeless is a Dickensian world of haves and have-nots–a world where there is no buffer zone or sanctuary from the vectors of survival.
I have been to, and loved, North, Central, and especially East Africa for over fifty years. Only six times have I been to Africa on holiday; more often, perhaps twenty or more times, as a television producer. Working in Africa gains a perspective of reality that the glories of vacation do not. Each has its place, each its pitfalls like stalled plane rides with emergency landings in the bush or attacks by wildlife. But, in the end, the magic of the “otherness,” what an old friend called “primitava” captures one’s soul and changes your life.
Keen to rekindle their love of East African wildlife adventures after years of filming, extreme dangers, and rescues, producer Pero Baltazar, safari guide Mbuno Waliangulu, and Nancy Breiton, camerawoman, undertake a filming walking adventure north of Lake Rudolf, crossing from Kenya into Ethiopia along the Omo River, following a herd of elephant making their annual migration.
Stumbling onto an elephant poaching, the team become embroiled in true financing of terrorism for al Shabaab –ivory sales–and are determined to stop the slaughter at any cost. Ivory trade financing terrorism involves UN refugee camps with two hundred thousand displaced Somali persons, powerful…
A documentary team hiking through East Africa collides with a gang of deadly poachers, in this gripping adventure by the author of Kidnapped on Safari.
Years of filming, extreme dangers, and daring rescues have taken their toll on documentary producer Pero Baltazar and his team. To relax and reconnect with the East African wildlife they love, Pero organizes a walking safari for him, his camerawoman Nancy Breiton, and their elite guide Mbuno Waliangulu. Still, Pero has trouble truly disconnecting from work. When the team comes across a herd of elephants making their annual migration north of Lake Rudolf, Pero decides…
