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Bob Devin Jones and the Dali explore the life of surrealist Aimé Césaire –

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Co-curated by the artistic director of Studio@620 Bob Devin Jones, the Dali Museum’s exhibit “Aimé Césaire: Poetry, Surrealism, and Négritude,” is on view until Dec. 5.

By J.A. Jones, Staff Writer

ST PETERSBURG – The Dali Museum’s exhibit “Aimé Césaire: Poetry, Surrealism, and Négritude,” on view until Dec. 5, reviews the life of the surrealist poet and politician from the French Caribbean island of Martinique.

Co-curated by Bob Devin Jones, artistic director of Studio@620, the exhibit features a performance by Jones and others, “Until the River Never Grieves.”  While sold-out at the Dali on Oct. 11, the evening of poetry, dance and music will also be performed at the Studio@620 on Oct. 13-14 at 7:30 p.m.

Césaire was born on June 26, 1913, in the small coastal town of Basse-Pointe on the French-Caribbean island of Martinique. One of seven children, he learned to read and write early and excelled in school. After receiving a scholarship in the 1930s, he traveled to Paris to attend prestigious liberal art schools, including École Normale Supérieure, one of the country’s major universities.

While there, he met Leopold Senghor, who would later become the first president of Senegal, and Guyanese poet and politician Léon-Gontran Damas. With them, Césaire founded the journal “L’Etudiant noir” – The Black Student.


During these years, Césaire coined the term Négritude, which he defined as “the simple recognition of the fact that one is Black, the acceptance of this fact, and of our destiny as Blacks, of our history and culture.”

For Césaire and his wife Suzanne, with whom he founded the anti-colonialist surrealist journal “Tropiques,” and other students and intellectuals living during the years of Nazi occupation, the surrealist movement, most often understood through the experimental paintings of Salvador Dali, was really about “freedom.”

Césaire linked his philosophy of negritude – “Black consciousness” – to the surrealist movement’s abstract visual and theoretical ideas and saw the two movements as compatible. He was quoted as commenting, “Surrealism provided me with what I had been confusedly searching for.”

His work challenged and questioned what colonialism did to the mind and spirit of Black people and how they could regain their footing in hostile, racist environments. But his language, as a surrealist, was complex, full of symbols, dreamy, and subverted meaning instead of directly criticizing regimes or political leadership.

The poet-philosopher went on to become elected to the top governmental of Martinique, serving as mayor for 17 years before retiring. He died in 2008 at the age of 94 and has been recognized as one of the most influential artists and intellectuals of his time.

Jones’ performances of “Until the River Never Grieves” (the name of one of Césaire’s poems) weave the poetry of Césaire along with dance, music, Jones’ poetry, and several dancers and other performers.

For Jones, approaching Césaire’s work meant not considering it in an “Aristotelian or Socratic” way of asking a lot of questions and doing theoretical research — but in a way that would allow him to “jar the floor.”

Using Césaire’s poetry from the book “Lost Body” written alongside art by painter Pablo Picasso, the theater director, performer, and playwright knew he would need a more expressive take on the work.

In other words, for Jones, if the poems in “Lost Body” reflected the “displacement” of Black people – whether from the continent by slavery, colonialism, or by psychic loss of identity of self, all of which Césaire’s poems seem to cover — it needed to be a theatrical experience.

For Jones, he needed a way to enter the work and share it with viewers, which would allow him to “stomp, stomp, and stomp again.” He mentioned Ntozake Shange’s influence – the writer, director and performer of the theatrical classic “For Colored Girls Who Have Considered Suicide/When The Rainbow is Enuf.” Shange is credited with creating the choreopoem form melding poetry and dance, in the same way Jones does in “Until the River Never Grieves.”

Jones noted that “the first thing that inspires me about his (Césaire’s) poems — and which is why I don’t call myself a poet, although I’ve written several poems — is that a good poem leads you through its labyrinth, and then at the end, it brings it all together, and it makes you reflect on yourself, and makes you catch your breath.”

Jones said the poems in “Lost Body” often seem to revolve around the question of “how do you get back home.” And importantly, said Jones, he found that in Césaire’s work, “no matter what the subject matter, gets me home.”

Jones will perform “Until the River Grieves” with three performers and musicians, at the Studio@620, on Oct. 13 and 14; the exhibit at the Dali is on until Dec 5.



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Raheem Fitzgerald discusses his intimate portraits at The Factory on Feb. 29 –

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Don’t miss St. Pete native Raheem Fitzgerald in conversation with The Factory’s Liz Dimmit this Thursday, Feb. 29, from 5:30-7 p.m. at The Factory, 2606 Fairfield Ave. S, in St. Pete. 

BY J.A. JONES | Staff Writer

ST PETERSBURG – Raheem Fitzgerald’s portraits startle with the emotional information each piece emotes.

“It’s in the eyes,” intoned his cousin Juan DaCosta. “The way they look at you.”

Fitzgerald has been a curator at The Factory in St. Pete for several years, bringing several art shows and music events to the space. “Re:Definition” is his first solo show in the space.

The description for “Re:Definition” notes that it presents Fitzgerald’s unfolding studies into art history and the Black experience. His work forms a continuum with the expressive figurative painting and politically engaged works of European and Black American artists.

Ice Cold, 2024 Raheem Fitzgerald

A St. Pete native who spent a chunk of his childhood in Atlanta, Fitzgerald returned in 2016 and has been an active member of the creative community. His evolution has included being a digital creator, DJ and founder of NHO, a lifestyle company created by himself and three friends outside a Starbucks in Atlanta.

He described his journey as embracing the artistic life with intentional decisions about everything from his singular hairstyle and demeanor — black and white images of Harry Belafonte and Sammy Davis, Jr. may offer a clue to his signature, somewhat retro clothing style of a white tee with fitted, slightly above the ankle jeans.

He’s also happy to credit the “artful tradition that preceded him,” which, according to his writing, “ultimately model a grander vision for himself and society. His work allows us to indulge in his belief in the idea of the masterpiece as an achievable aesthetic pursuit at a time when most have become disillusioned with the implication that the current economic and social order represents any semblance of a meritocracy.”

While his journey to find inspiration while presenting himself as an “icon” may be informed by named movements, he gives a nod to the Fauvists of 1920s France. His ongoing evolution as a painter ensures that his ultimate creations are self-determined. One of the artists involved in creating the “Black History Matters” mural in front of the Woodson (his was the first “T” in Matters), the bio for “Re:Definition”  notes that Fitzgerald is “looking to ‘redefine’ traditional subjects and reconstruct painting for his own purposes.”

Black Carmelina, 2024 Raheem Fitzgerald

While many of his works are strictly portraits of unnamed individuals whom Fitzgerald brings to life with rich, dark shades and haunting gazes, his interest in social and historical periods of unrest is also evident.

His examination of our fractured democracy undergirds his both whimsical and heavy painting “America Responding to War.” Painted in early 2023, after a trip to New York’s Modern Museum of Art, Fitzgerald explained, “It’s about, you know, being Black in America and like having to kind of keep it together when there’s like, excuse my language, really fucked up stuff happening around you. Those Ballerinas are dancing around a painting called The Charnel House by Pablo Picasso that features a pile of dead bodies; I went to the MoMA, and then I came back home and painted that. It’s what I think a lot of people can relate to; whether you’re Black or white, you got to keep it together in the face of some stuff that really ain’t easy. “

Another painting, “Black Congress,” is his rendering of images of the Black Panther Party for Self-Defense.

Aware of his increasing abilities and craft development, Fitzgerald has considered taking training at an MFA program. He admitted that his interest is “mostly just wanting to pursue higher education. It’s funny when I said that, you know, I think a lot of people in my family were like, ‘Wow.’  My grandma said, ‘Wow, I’m so happy to hear this,’ and my mom … always knew which kind of kid I was going to be.”

Les Femme Asisse, 2024 Raheem Fitzgerald

While he may shrug off the urge to go to school for painting to make his family proud, it’s also evident that Fitzgerald is a serious painter who desires to take his raw talent to a level that will have his work in international museums. When asked how he’s moved beyond the work of a young artist who is still relying on digital tools to do work, he’s cautious about judging; instead, he attributes it to consistent work.

To his mind, his abilities are the natural product of constant woodshedding. “[I] couldn’t say, “I’m a basketball player — when LeBron James goes to the gym every day. So, I think it just comes from the fact that I do this a lot … That’s why it looks different, or that’s why it occurs differently. Probably.”

His hard work and time spent indicate that Fitzgerald is going places; another sign is his curiosity about what makes other great artists tick and his awareness that it is more than technique.

For him, learning about painting is also “studying painters and the techniques they use to produce their work; the rooms they hang out in; the conversations they had with their peers. That’s more so what I mean. It’s like painting is about the actual putting the liquid and then letting it dry into a solid onto a surface, you know, but it’s also about just other things.”

Raheem’s evolution as an artist can be seen on Instagram, where he shares his work under the handle @abstractpoet.

You can see him talk about his work in person with The Factory’s Liz Dimmit this Thursday, Feb. 29, from 5:30-7 p.m. at The Factory, 2606 Fairfield Ave. S. In partnership with the Fairgrounds St. Pete, attendees at the talk will receive discounted tickets to the Fairgrounds, which features new exhibits.

“Re:Definition” runs through March 10. Click here for more information.



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Toms, coons and mammies reimagined at the Woodson –

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Patrick Jackson, (left), manager of education and outreach at the Woodson Museum and curator Dr. Cody L. ‘Spec’ Clark discussing the artifacts in the ‘Resilience & Revolution: An Immersion of Black Americana’ collection.

BY FRANK DROUZAS | Staff Writer

ST. PETERSBURG — Dr. Cody Clark stopped by the Woodson African American Museum of Florida on Feb. 10 to discuss his exhibit, “Resilience & Revolution: An Immersion of Black Americana,” co-curated by Montague Collection, an exhibition company dedicated to illuminating the richness and complexity of African American history through visual arts.

Clark was the program counselor for Gibbs High School’s Pinellas County Center for the Arts for more than 35 years and has been building his collection for over two decades.

Clark explained there is a distinction between Black Americana and Jim Crow art. As Jim Crow memorabilia thrived between the 1880s and the 1960s, it was created by whites and depicted exaggerated stereotypes of African Americans, such as the female “mammy,” a male “brute caricature” or the grinning young “pickaninny.”

Visit the Woodson and take a step back in time to the Jim Crow era, where you’ll explore the stark realities of discrimination.

“They are not designed by African-American people, and they are not really about our lives,” he said. “They are what the whites thought would be oppressive to African Americans.”

Black Americana includes art created by Black people or artists counseled by Black people. Clark said some believe even today that racism isn’t an issue, yet “when you look at something that has occurred in the making of thousands of these pieces … you can see the insidious work that such a thing can cause, especially in large numbers and especially in homes daily.”

Clark found most of his pieces in thrift stores and yard sales, while some of the more valuable ones came from antique shops. He pointed out that the pieces attracted his attention because while the message they send about a people is evil, they are genius in their effectiveness of what they have caused.

Before acquiring a piece, he asks himself: “What is it telling me beyond its horribleness? What is it telling me beyond its intent? What are the unintended consequences of looking in their faces?”

Clark has displayed his collection in Florida and Georgia, and it has been chiefly in front of a white audience, Clark admitted.

During the Jim Crow period, African Americans were confronted by institutional discrimination and acts of individual discrimination and generally treated as second-class citizens.

As an educator, he displayed some of these pieces in his office and discovered that his Black students didn’t experience as much discomfort with them as did white students and white faculty members.

“The Black students were able to understand a collection like this once explained,” he said.

In his experience, Clark said that white people often become nervous when the subject of racism is brought up. He said they don’t realize they’re in the fight, but they are.

“You have to be involved in the solutions of what racism is about,” Clark asserted.

He revealed that white people have given him some of these pieces, in essence, trying to unburden themselves of them.

“They had them and are afraid of them, so they believe me to be a safe place to give them. I can understand why they’re nervous, but they also believe they’re history,” Clark explained.

There have been Black people upset by his collection. Clark knows some who have acquired such items to destroy them. White people, on the other hand, don’t want to even think about their existence at all — both viewpoints are too extreme for learning purposes, he averred.

“If you don’t really look at how this could happen, you will not understand how we got here,” Clark said. “And you certainly won’t know the proper, effective ways of solving the future.”

We must acknowledge the past and must do better to understand the difference between saying or doing a racist thing and comprehending the system of racism, he affirmed,

“You can get over someone calling you the n-word,” Clark said, “but when you are caught in a system, and you really don’t know how to break that system, that’s a problem. All of us are in it.”

Touching upon the specific items, he referred to the well-known image of Aunt Jemima as the “queen” of them all. He said she feeds people, and children will not go hungry when you see her around. Figures such as this are in our lives, Clark noted, adding that he knew some white women who were “Jemimas,” who did not feed him with food but with advice and direction in life.

“Look out for the Aunt Jemimas in your own life and what they do,” he said. How were you fed? Real good food or not so good? Some of us have had to shake loose of some of what you were fed.”

Aunt Jemima with her husband, Uncle Mose.

Indicating a depiction of Uncle Mose, whose name was changed from Uncle Rastus to avoid confusion with the Cream of Wheat character; he was the husband of Aunt Jemima. Clark noted that he appeared smiling with his hat in his hand, as though he wouldn’t harm a flea, but he is really absorbing information to relay.

“He’s right there listening, paying attention,” he explained. “Not loud. Some of us have had to learn to be Uncle Mose on the inside and how to take back the information. Who is that in your life, Black or white or other ones that can quietly speak the truth to you without the bravado, without the noise, but be just as effective?”

The oldest piece, the “topsy-turvy doll,” likely made by the enslaved for whites before the Civil War, could switch its appearance from a Black girl to a white girl when turned inside out.

Dr. Cody Clark likened the topsy-turvy doll to today’s code-switching.

“There’s not a Black person in this room that doesn’t know what code-switching is about. There are times when, because you are not being met with your true self, you will have to turn into that,” he said, pointing to the doll. “Your language must change; your actions must change because the larger community — the white community — won’t understand you. You can’t get that job if you don’t know how to switch and bring it back when you come home.”

Another doll in his collection from the 1960s was of a Black girl but with “white” characteristics, notably in the style of the hair and shape of the face and nose.

Over the years, African Americans became more educated, but it had unintended consequences, he noted.

“The more educated African Americans become, the more we shoulder the work in trying to make whites comfortable with us so that we are more digestible,” Clark said.

He encouraged whites to be more active in understanding what life is like for African Americans on a daily basis, even suggesting they attend a Black church to “be the uncomfortable one surrounded around Black people and see how you feel about it and learn what that’s like.”

On Tuesdays and Thursdays after 1 p.m. through the end of the month, you can gain insight on the collection from Dr. Clark himself at the Woodson, and on Feb. 29 at 6 p.m., don’t miss the closing reception of “Resilience & Revolution,” featuring Dr. Clark, as well as Clinton Byrd and Cedric Jones of the Montague Collection.

The Woodson African American Museum of Florida is located at 2240 9th Ave. S, St. Petersburg.

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An Immersion of Black Americana’ at The Woodson Feb. 10 –

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Join Dr. Cody Clark for the ‘Resilience & Revolution: An Immersion of Black Americana’ on Saturday, Feb. 10, from 5-8 p.m. 

ST. PETERSBURG – The “Resilience & Revolution: An Immersion of Black Americana” exhibit, now on display at The Woodson African American Museum of Florida, is a thought-provoking and immersive experience co-curated by The Montague Collection and Dr. Cody Clark.

The exhibition will captivate visitors by delving into the rich tapestry of African-American history and culture. The “Resilience & Revolution” is a beacon of hope, knowledge, and understanding, challenging stereotypes and celebrating the resilience and contributions of African Americans.

Visit the Woodson this Saturday, Feb. 10, from 5-8 p.m. to hear co-curator Dr. Clark as he speaks about the artifacts in the collection. Coinciding with the Second Saturday ArtWalk, the reception will allow guests to view African Americans’ relentless pursuit of justice and equality during this period through ephemera, memorabilia, and narrative.

About The Montague Collection

The Montague Collection stands as a distinguished bespoke exhibition company dedicated to illuminating the richness and complexity of African-American history through the compelling medium of visual arts. With unwavering commitment and profound reverence, we curate exhibitions that pay homage to African Americans’ vibrant legacy and profound contributions, fostering cultural understanding and inspiring a more inclusive world.

About Dr. Cody Clark

Dr. Cody L. “Spec” Clark has had a long-standing career of over 35 years with the renowned arts magnet program at Gibbs High School as the program counselor of fine and performing arts. He was educated in Georgia and completed his bachelor’s degree in psychology at LaGrange College in LaGrange, Ga.

He completed both his master’s degree and his specialist degree in counseling education at the University of South Florida in Tampa. In 2003, he finished his doctoral degree in Children, Youth, and Family counseling services at Nova Southeastern University in Ft. Lauderdale. Clark specialized in African-American youth in the visual and performing arts.

Resilience & Revolution: An Immersion of Black Americana is on display through March 1.



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