Crossing Merfolk Narratives of the Sacred: Nalo Hopkinson’s The New Moon’s Arms and Gabrielle Tesfaye’s The Water Will Carry Us Home

This article defines what I call the ‘crossing merfolk’ narrative, the idea that African people who jumped or were cast overboard during the Middle Passage became water-dwelling beings. While critical attention has been increasing for 1990s’ electronic music duo Drexciya, whose sonic fiction contains the most well-known example of this narrative, this is actually a recurring tradition in Black oral and artistic culture that can be traced to West and Central African religions. I focus particularly on what I call ‘crossing merfolk narratives of the sacred’, M. Jacqui Alexander’s term for African diasporic religious traditions anchored in West and Central African cosmologies. Analysing the role of the sacred in two crossing merfolk narratives, Nalo Hopkinson’s 2007 novel The New Moon’s Arms and Gabrielle Tesfaye’s short film The Water Will Carry Us Home (2018), I argue that these texts expand the Black Atlantic imaginary and transform mermaid lore. I develop the term ‘diasporic collage’ to describe the ways in which Hopkinson and Tesfaye reference and combine water spirits and ritual practices from multiple African diasporic traditions into narratives that intersect mermaids and the Middle Passage.

Fire and water combined: Understanding the Relevance of Working Life Studies through a Concept of Practical Activity

When I presented the basic ideas of this paper at a conference, a Swedish colleague commented: ‘you manage to combine water and fire.’ I understood his kind comment to mean that he used water and fire as metaphors for practice and theory. The comment puzzled me for a while. Water and fire obviously destroy each other, or at least radically transform each other. Then I realized that humans have actually managed to combine water and fire in several ways. One solution is the kettle. It makes possible to use fire in a controlled way for the human purpose of boiling water. Thus, this paper can be taken as an attempt at offering a kettle-like vehicle for bringing together practicetheoretical concepts and vocational practice. My kettle is a concept of practical activity. I am trying to boil up an answer to the following question: in what senses a study of work can be practically relevant to those who are doing the work being studied?