The late Floyd Cooper wins a 4th Coretta Scott King Award for Unspeakable

In honor of the 2022 Coretta Scott King award given posthumously to Floyd Cooper by , here is the tribute to Mr. Cooper posted  this summer.

Three-time winner of the Coretta Scott King Award for the most distinguished portrayal of African American experience in literature for children or teens, Floyd Cooper passed away July 16 2021 from cancer. He was sixty-five.

So many of the 110 books he illustrated brought out the heroic, intimate, and joyful dimensions in American Black lives past and present, beginning in 1988 with Eloise Greenfield’s Grandpa’s Face. Over the years Cooper collaborated with notable Black writers for children and young adults Eloise Greenfield, Joyce Carol Thomas, Walter Dean Myers, Nikki Grimes, Patricia McKissack, Jacqueline Woodson, Howard Bryant, and Carole Boston Weatherford.  The last book he illustrated, Weatherford’s Unspeakable: The Tulsa Race Massacre, drew on his grandfather’s memories as a survivor of the tragedy.  Nikki Grimes told Publisher’s Weekly, that the book was “a good note to go out on. He left us all wanting more.”

Cooper was a native of Tulsa, Oklahoma and one of his earliest memories was scratching shapes into the side of the house  at age three.  Art kept him grounded during a childhood unsettled by divorce: in each of the eleven elementary schools he attended, he connected with the art teachers and showed them his work.  His talent was recognized by the award of an art scholarship to the University of Oklahoma, where he graduated in 1978 with a Bachelor’s of Fine Arts.  After college, he headed out to Kansas City to start work in the greeting card design department of Hallmark. The unpromising job of erasing and changing old cards was the genesis of the “subtractive process” that gives his illustrations their distinctive look. In 2018 he described in illuminating detail his unique approach to picture making, a process of erasing shapes from a background of oil paint.

Cooper’s art radiates a warmth that is partly grounded in capturing the individuality of the figures on the pages.  He typically used models, often  drawing his sons, their friends, and family members.  In an interview with Brown Bookshelf, he explained that “I tend to focus on the humanity of my subjects, the details of expression that add a certain reality to the work. Real faces = real art. That’s the goal anyway.”   The uniqueness of the brown faces in every book linger in the mind.In Sprouting Wings: The True Story of James Herman Banning, the First African American Pilot to Fly Across the United States by Louisa Jaggar and Shari Becker (New York: Crown, 2021), the reader also feels the young pilot’s excitement  when he pulls the plane up off the ground for the first time.

The climax of Ben and the Emancipation Proclamation by Pat Sherman (Grand Rapids: Eerdmans, 2010) shows the moment in the slave prison when young Benjamin Holmes no longer has to conceal his ability to read. One night word gets around the prison that Abraham Lincoln has freed the slaves and the illiterate inmates pool their money to buy a newspaper to see if the rumor is true. They ask Ben to read it to them and he does so with all the gravity the occasion demands.

Hands as a symbol of the dignity of work recurs in Cooper’s art.  Charles R. Smith Jr. tells the story of enslaved men’s unappreciated contribution to the construction of the White House in Brick by Brick (New York: Amistad, 2013).  Cooper draws hands skillfully wielding tools, lifting heavy burdens, and perhaps most poignantly, mixing clay, sand, and water to make bricks.  The weary boy looks at some point in the distance as he works.

A grandfather’s still nimble fingers can teach his grandson to tie his shoes, pick out a tune on the piano, throw a baseball, and knead bread dough.  Yet those skilled hands were stigmatized as dirty and forbidden by his employer Wonder Bread to touch the dough because white customers wouldn’t eat the product if they knew who made it. These Hands by Margaret H. Mason (Boston: Houghton Mifflin,2010) celebrates the Black workers successful labor action against discriminatory labor practices at the Detroit Wonder Bread bakery in the 1960s.

The young Frederick Douglass’s face is a study in just anger against an agent of cruel and arbitrary injustice, an anger strong enough to sustain resistance, even if it means risking death.  This remarkable illustration appears in Walter Dean Myers’ Frederick Douglass: The Lion Who Wrote History (New York: Harper, 2017).

Rosa Parks, her hair pulled primly back, in Aaron Reynolds” Back of the Bus (New York: Philomel, 2010) doesn’t strike the reader as the kind of a woman who sets out to make trouble.  Yet her quiet face looks as if she has decided not to be frightened  an image of an ordinary person who has discovered power deep within to protest disrespectful treatment against her people. The focus of this illustration of Black Wall Street in Carole Boston Weatherford’s Unspeakable: The Tulsa Race Massacre (Minneapolis: Carolrhoda, 2021) is the confident, stylish lady who stands out in the crowd of other prosperous-looking shoppers.  Is she a symbol of the resentment White Tulsans harbored against the prosperous Black community that boiled over in 1921?Cooper’s joy in celebrating Black beauty takes its most irresistible form in his portraits of children.  This illustration of a little girl exploding with laughter is just as beguiling as the more famous one on the cover of Joyce Carol Thomas’s poems in Blacker the Berry (New York: Joanna Cotler Books, 2008).   In this fiercely partisan age we are living through, the compassion that shines through Floyd C

Mysterious Bread Sculptures: Masapán of Calderón, Ecuador

I’ve been processing late arrivals to the Cotsen collection: a small group of material that was once displayed in the Neutrogena Offices during Lloyd Cotsen’s tenure. As always, Lloyd’s collection habits were eclectic, and I’ve had a very fun time describing unique material. But the most unusual additions to the collection have to be our newest (and only) pieces of leavened folk art:

[Masapán bread sculptures of a witch and a pony. Calderón, Ecuador, after 1940]. (Cotsen)

[Masapán bread sculpture of a horse with four riders. Calderón, Ecuador, after 1940]. (Cotsen)

Described only as “bread sculptures” upon arrival from our friends in Los Angeles, everyone in Special Collections was immediately struck by the surprising choice of material. Initially, I was worried about the prospect of having food in the library! Don’t worry though, after a review from our colleagues in conservation, we have deemed the material safe from attracting pests (though, sadly, quite inedible for humans).

Tasked with describing such unfamiliar objects, I turned to the internet for help. After some diligent googling about bread art traditions, including a brief cul-de-sac in which I learned about the bread-art tradition in Russian prisons which inspired a contemporary bread sculptor, I found the origin of our new items. Our “bread sculptures” are masapán, from maize dough (masa) and bread (pan), a folk art tradition practiced uniquely in Calderón; a rural parish of Quito, Ecuador.

Contemporary masapán for comparison. The color palette is more pastel than our examples. But the floral motifs remain the same. Photo by Angie Drake, https://notyouraverageamerican.com/mazapan-artists-calderon/

The practice of making masapán figurines emerged in the 1940s. It grew out of the tradition of making guagua de pan, a sweet roll shaped “bread baby” decorated to look like a swaddled infant. Eaten and offered at graves on All souls’ Day, better known as the Day of the Dead, on November 2nd, the tradition is syncretic: eating T’anta wawa (Quechua for “bread” and “baby”) is an ancestral rite in many Andean regions of South America.

T’anta wawa with traditional pairing of colada morada: a drink made of local fruits, spices, and corn flour.

In Calderón, masapán expanded. It came to be used to create bread-based nativity scenes and Christmas decorations. As it’s popularity with tourists grew, masapán came to be produced year round by hundreds of local artists.

Masapán nativity ornaments

Masapán horse with small figures, a reoccurring motif.

Our exquisitely crafted examples seem to have been created in the traditional method: hand-rolled dough that is sculpted with hand-tools, air dried for days, carefully painted, and then lacquered for longevity. Our witch is perhaps Día de Muertos appropriate, while our horse with riders and small pony seem to follow a general horse-based theme.

Upclose shot of the 4 figures on the large horse. Perhaps featuring the three kings for a nativity scene?

This pony, though framed with our witch, was probably created as a standalone piece.

Though our examples are a little shaken from time and transport, they are still whole and fully display the craft skill and delicate touch used to create them. Once mysterious, I am happy to have learned so much about this unique tradition and to include these rare examples of folk art in the Cotsen collection. Cotsen is a truly appropriate home for such rare objects, since we celebrate all folk ways and stories, no matter what they are made of!