An editor recalls the experience of working with Justice Ginsburg to bring an unpublished memoir to print. 

Collection of the Supreme Court of the United States. Photographer: Steve Petteway

“I would like to be helpful,” Ruth Bader Ginsburg wrote me on February 1, 2002. “The problem is time.” She said she would be away from Washington for eight days. “We could discuss your request the following week.”

The “request” was that she write an introduction to a book I was publishing a few months later. I was a youngish editor at Random House, overseeing the Modern Library, our classics imprint. The book had come to me because of her. With her letter she enclosed two lectures she had written, one given three years earlier; the other she would deliver during her upcoming travels. “Perhaps a Random House editor could suggest a way to draw from the talks to compose an introduction.”

Of course I volunteered myself.

In 1999 Justice Ginsburg delivered the Supreme Court Historical Society’s annual lecture. “The rooms and halls of this stately building are filled with portraits and busts of great men,” she said, according to the prepared remarks she sent me. “Taking a cue from Abigail Adams, I decided, when asked to present this lecture, it was time to remember the ladies.”

Ginsburg focused her lecture on the wives of four supreme court justices from the nineteenth and early twentieth centuries, an idea first proposed by a former law clerk, Laura Brill. Researching the topic with the help of the Library of Congress, Ginsburg and Brill came upon an unpublished memoir by Malvina Shanklin Harlan, the wife of Justice John Harlan, member of the court from 1877 until his death in 1911.

Justice Harlan, who came from a Kentucky family with a long history of enslavement, is now best remembered as the lone dissenter in Plessy v. Ferguson, the 1896 decision that codified the separate-but-equal doctrine that would undermine and terrorize the daily lives of Black Americans until the civil rights movement of the sixties. Malvina Harlan witnessed her husband as he deliberated over this and other momentous opinions, recording with keen observation these turning points in the life of her family and her nation. Her manuscript, completed in 1915, was about two hundred typescript pages, edited and annotated by hand, suggesting to Ginsburg that Malvina Harlan had hoped to find a publisher. She called her book Some Memories of a Long Life, 1854-1911.

“Malvina’s memoirs are full of anecdotes and insights about contemporary politics and religion, the Supreme Court, and the Harlan family,” Ginsburg said in her lecture to the Historical Society. “They provide an informative first-hand account of the life of a judicial spouse in the closing decades of the 1800s. Sadly, no publishing house considered Malvina’s Memories fit to print.” Ginsburg would later write that she was drawn to the manuscript as a chronicle of the country before, during, and after the Civil War “as seen by a brave woman of the era.”

Like Malvina Harlan before her, Justice Ginsburg hoped to see Some Memories published. Ginsburg spent many months trying to find a publisher—“to no avail.” (I still wonder who rejected her.) She turned to the Supreme Court Historical Society’s Journal, circulation six thousand, which devoted its Summer 2001 issue to publishing the memoir in its entirety. Shortly after, Linda Greenhouse wrote about Malvina Harlan, and Justice Ginsburg’s efforts to bring attention to her life and writings, on the front page of the Sunday New York Times.

I was in my apartment in Manhattan when I read that story. I recall the mental buzz every editor experiences when encountering something he or she wants to publish. I rode my bike seventeen blocks north to the Random House office in an electrified state. Almost ninety years after Malvina Harlan had hoped to see her memoir in print, I wanted to be her publisher. I saw it as an opportunity not only to work with Justice Ginsburg, but to shed light on a historical figure who pressed as close to the seats of American power as her society and the laws of the time would allow. I’ve long been interested in the unjustly ignored or forgotten, those whose lives were so far ahead of their day that only the future could resurrect them. I hunted the internet for a fax number at the Supreme Court and wrote Justice Ginsburg. (Sending RBG a blind email seemed impossibly forward; as I would later learn, she didn’t use it.)

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What if instead of a singular hero, we had many?

Queen Nanny as she appears on Jamaica’s $500 bill

I have been fascinated by Queen Nanny of the Jamaican Maroons for years. In fact, I have been trying to write about her since I graduated from college. The Maroons were communities of fugitive slaves and free Black people, some who, after the British took the island from the Spanish in 1655, fled to the mountains, and others who later escaped British plantations to join them. They resisted for eighty-four years. The Leeward Maroons, led by Cudjoe, and the Windward Maroons, led by Nanny, waged the first Maroon War from 1728 to 1739. Despite their small numbers and lack of military equipment, they raided plantations for supplies, liberated enslaved people to reinforce their ranks, and killed more white people than were able to kill them. The Maroons successfully prevented the British from expanding into Jamaica’s interior until they negotiated a peace treaty and land allotments to each of the different factions on the island. The free towns they established at the end of the First Maroon War still exist today.

Nanny was declared a national hero in 1976. Her face was put on the Jamaican $500 bill. I had a rudimentary understanding of her story growing up, but the first time I saw her depicted in fiction was in Michelle Cliff’s novel, Abeng, which I read as an undergrad. Nanny’s story is part of a buried history of Jamaica that the heroine, Clare Savage, a light-skinned and middle-class Jamaican, isn’t taught. As a consequence of that ignorance, Clare is raised to uphold a system of colorism and white supremacy. Cliff takes the beginning of Nanny’s story directly from Maroon legend: “In the beginning there had been two sisters, Nanny and Sekesu. Sekesu remained a slave. Some say this was the difference between sisters. It was believed that all the island’s children descended from one or the other.” Unlike Sekesu, Nanny “carried the secrets of magic into slavery,” which she used to free herself and others. Cliff confers a moral purity on Nanny that she denies Sekesu.

Cliff describes Nanny preparing for war, cowrie shells in her hair. Later, when Nanny meets with the leader of the Leeward Maroons, the “only decoration was a necklace fashioned from the teeth of white men.” Nanny was known for being a military strategist and though in legend she emerged from the kingdom of the Ashanti, in Cliff’s telling Nanny draws her knowledge of battle from the “Dahomey Amazons,” the Mino of Benin, an all-female army in the Kingdom of Dahomey. Nanny was known for being a powerful spiritual leader, an “obeah woman,” and Cliff describes her as a master of disguise who stuns soldiers with her spells. She even recounts a popular legend where Nanny is known to have stopped bullets with her ass.

But Cliff’s Nanny never speaks. She never becomes a fully realized character. So I thought, I could do that. And then later I thought, Who am I to think I can write this? Still, I’ve tried over the years, picking up the project and abandoning it. Nanny is a historical figure of huge proportions, but the written record about her is minimal. In Cliff’s version, after being betrayed by Cudjoe, who refuses to join forces, she is killed by William Cuffee, a “Black shot,” hired by the British to fight in Black militias against the Maroons. It is documented that Cuffee tried to claim a reward for her murder in 1733, but there is no other mention of her death in written texts. In fact, there are three more written references to Nanny in the seven years that follow and they demonstrate that she was still alive. Read More

Photo: Jim Pickerell. Public domain, via Wikimedia Commons.

When I was a teenager I was, like most teenagers, preoccupied with the idea that somewhere on the horizon there was a Now. The present moment came to a peak out there; it achieved a continuous apotheosis of nowness, a wave endlessly breaking on an invisible shore. I wasn’t quite sure what specific form this climax took, but it had to involve some concatenation of records, poems, pictures, parties, and behavior. Out there all of those items would be somehow made manifest: the pictures walking along in the middle of the street, the right song broadcast in the air every minute, the parties behaving like the poems and vice versa. Since it was 1967 when I became a teenager, I suspected that the Now would stir together rock ’n’ roll bands and mod girls and cigarettes and bearded poets and sunglasses and Italian movie stars and pointy shoes and spies. But there had to be much more than that, things I could barely guess. The present would be occurring in New York and Paris and London and California while I lay in my narrow bed in New Jersey, which was a swamplike clot of the dead recent past.

At the time I had been in the United States less than half my life and much about it was still strange. I constantly found myself making basic errors about social practices and taboos. My parents certainly couldn’t help me—they understood even less. There wasn’t really anyone I could ask who would answer my questions and not make fun of me. Through force of necessity I had become adept at amateur anthropology, deducing the ways and habits of the Americans from the semiotic clues they threw off in their relentless charge through the twentieth century. I read every piece of paper I could get my hands on. I became a big fan of mimeographed bulletins, local advertising circulars, political campaign literature, obsolete reference books, collections of antediluvian Broadway wit, hobbyist newsletters, charity solicitations, boys’ activity books from the thirties, travel magazines entirely cooked up in three-room office suites on Park Avenue South, and the Legion of Decency ratings in the weekly newspaper of the Archdiocese of Newark. Read More