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Content Warning: This section of the guide includes discussion of racism, gender discrimination, physical abuse, illness, and death.
A prison guard named Sam drives Cussy to Louisville for her week-long furlough. During the drive, a radio announcer reports that Sassyann Sipes’s execution is scheduled for July 7th, just two days away.
Sam drops Cussy off on East Washington Street at the residence of Reverend Jedidiah Claxton and his wife, Mrs. Effie Claxton, an older Black couple. After a moment of uncomfortable surprise, the Claxtons welcome her warmly. Mrs. Claxton greets her as a “fellow Book Woman” (144). Cussy is put at ease when she learns the Claxtons are originally from Pike County, near her own home. She assures them her blue skin is non-contagious.
Mrs. Claxton gives Cussy a tour of their home, where Cussy sees feather formations, known as “angel crowns,” displayed. Often displayed by Appalachian people to commemorate the dead, the crowns are associated with several superstitions. When found inside the feather pillow of a deceased loved one, they indicate an ascent to heaven. However, if found in the pillow of the living, they can be an omen of death. Cussy feels uneasy, recalling how she found an angel crown in her father’s pillow two weeks before he died in a mine accident.
Cussy meets Mrs. Claxton’s niece, Susan, a nursing director who is professionally curious but kind about Cussy’s methemoglobinemia, making Cussy feel respected rather than gawked at. Cussy explains to Susan that the methylene blue drug she was given to turn her “white” had terrible side effects, so she chooses to remain “blue.”
After dinner, Mrs. Claxton provides Cussy with new clothes, telling her she is a “librarian now, not a prisoner” (152). Cussy settles into the airy sleeping porch for her room. That night, the Claxtons’ dog, Daisy, curls up on Cussy’s stomach. Cussy feels the baby flutter for the first time and feels a deep sense of peace and safety.
On Monday morning, Cussy and Mrs. Claxton walk to the library. Cussy is in awe of the city’s sights and sounds, including milk and bread left by delivery trucks, a blue steel letter box on a street corner, and a crowded playground for children. She is particularly struck by the fact that in the bustling city, no one stops to stare at her blue skin. During their walk, they witness police arresting a man for vagrancy, prompting Mrs. Claxton to remark that poverty itself is treated as “a crime.” As they cross the busy streets, Mrs. Claxton points out the names of the roads so that Cussy can learn her way around the neighborhood.
Mrs. Claxton gives Cussy a tour of the Western Colored Branch Library, a stately Carnegie building with the words “Knowledge is Power” carved above the doors (161). She explains it was the nation’s first full-service public library for and staffed by “coloreds.” Cussy meets a friendly librarian, Lillian Carver. Mrs. Claxton advises Cussy to keep her inmate status a secret to avoid gossip.
Mrs. Claxton shares her main concern: Many adults in the community cannot read or write, which prevents them from passing the literacy tests required to vote. Inspired, Cussy suggests establishing a “Moonlight School,” a program based on one that successfully taught adults in Appalachia. Mrs. Claxton enthusiastically agrees, and the library staff begins preparing fliers.
Later, Cussy and Mrs. Claxton distribute the fliers door to door. They also encounter a Black woman named Patty who is hostile about Cussy’s skin color. Mrs. Claxton points out to Patty that the discrimination Cussy faces is similar to their own experiences of racism.
Mrs. Claxton hesitates when they reach a brothel, concerned that the Reverend would disapprove. Cussy observes that women from the brothel in Troublesome Creek turned out to be the Pack Horse Library’s biggest donors. Mrs. Claxton is persuaded, and they meet the brothel’s madam, Johnna. Cussy is astonished when the women who work there admire her skin color. Two of them, Frankie and Otilia, agree to attend the classes. Later, they visit an elderly, lonely man named Kipple “Kip” Culbreath, who is inspired to learn to read after Cussy talks to him about books.
Continuing their door-to-door rounds, Cussy and Mrs. Claxton visit Lizbeth Hall, a young, bruised white woman. The mother of two young children, she is trapped in an abusive relationship and too fearful to commit to the classes. They then meet a paperboy, Steven, who is overwhelmed caring for his sick parents and young sister. He dismisses the class, feeling he is too burdened with larger problems to attend. Cussy points out that if he could read, he could get a better-paid job and hire carers to help with his family.
That evening, Reverend Claxton confronts his wife about visiting the brothel, forbidding her to associate with “harlots.” During their argument, Cussy overhears the Reverend use the word “heathen,” which triggers painful memories of her own ostracization. Cussy intervenes, using a biblical story to argue that the women deserve a chance to learn. Mrs. Claxton backs her up, and the Reverend relents. He agrees to announce the new literacy classes at his church and ask other local pastors to do the same.
On Tuesday morning, July 7th, Cussy reads the newspaper headline announcing Sassyann Sipes’s execution. The paper contains a gruesome photograph of a previous electrocution, which horrifies Cussy and makes her contemplate running away. Inside, the Claxtons are listening to a live radio broadcast from the governor. He announces that Sassyann has been hospitalized after surviving the execution due to an electric chair malfunction. The governor suggests that Sassyann survived because “God turned her away and Satan wouldn’t have her!” (186). Reverend Claxton mutters that Sassyann is a “sinner,” but Mrs. Claxton quietly calls her a “warrior.”
As they walk to the library, Mrs. Claxton asks about Sassyann, and Cussy explains that she taught her to write. Cussy then confides in Mrs. Claxton, revealing she and her husband, Jackson, were imprisoned for violating “miscegenation” laws. Mrs. Claxton is outraged on her behalf and promises to add Sassyann, Cussy, Jackson, and their daughter Honey to her church’s prayer circle. Cussy also mentions the polio outbreak at Jackson’s prison. At the library, they find a large delivery of writing tablets and paper for the class. The warden calls for her daily check-in, and Mrs. Claxton firmly states that Cussy will remain until her scheduled departure on Sunday.
The first evening literacy class draws eight patrons, including the two women from the brothel, Kip Culbreath, and a hesitant Steven the paperboy. Patty arrives but leaves in a rage after seeing the sex workers, threatening to get Mrs. Claxton and Cussy fired. An elderly woman named Ardell Winters asks Cussy to read a six-month-old letter, which reveals the birth of her great-grandson; the news motivates her to learn to write. Though the students are enthusiastic, Cussy feels a pang of disappointment at the low turnout, worrying she has let Mrs. Claxton down.
Cussy has a nightmare in which Sassyann’s fiery face hovers over her and Warden Sanders appears behind her with a damning finger. The Claxtons rush in to comfort her. The next morning, Warden Sanders calls and asks if Cussy can return on Friday, but Mrs. Claxton refuses.
A special noon class is held for night-shift workers, including Frankie and Otilia, a policeman, and two firemen. On Wednesday evening, Cussy and Mrs. Claxton are stunned when 82 people arrive for the class. The news has spread through local churches and businesses. As Cussy begins the lesson for the crowded room, Mrs. Claxton watches her with an expression of pride.
Cussy’s arrival in Louisville introduces a shift from a landscape of targeted persecution to one of urban anonymity, reframing the nature of prejudice. In the mountains and the prison, her blue skin made her a spectacle and target for fear and institutional control. In the bustling city, however, she is astonished that passersby “don’t even notice” her (160). This newfound invisibility offers a form of freedom, suggesting that prejudice is not an inherent human response but a condition cultivated by the social dynamics of a specific environment. This public reprieve is matched by the private sanctuary of the Claxtons’ home. Mrs. Claxton’s immediate greeting of Cussy as a “fellow Book Woman” restores her professional identity (144), countering the prison’s dehumanizing labels. This sense of belonging is intensified by physical comforts—new clothes, shared meals, an airy sleeping porch—and by the instinctive acceptance of the family dog, Daisy. The dog’s choice to curl up on Cussy’s stomach just as she first feels her baby flutter provides a non-judgmental affirmation of life. The city, therefore, offers a dual sanctuary: Its streets provide a shield of indifference, while the Claxton home provides a haven of intentional acceptance, illustrating how The Cost of Systemic Prejudice is actively enforced or resisted by a community’s social fabric.
The Western Colored Branch Library emerges as a physical embodiment of resistance and a center for collective empowerment, linking Cussy to a rich historical tradition. When Mrs. Claxton gives Cussy a tour of the stately Carnegie building, Cussy enters a space founded on the principle that “Knowledge Is Power” (161). As the nation’s first full-service library built for and staffed by African Americans, it embodies a legacy of racial uplift through education. Mrs. Claxton’s mission is explicitly political; her primary concern is that a lack of literacy prevents adults from passing voter registration tests, leaving the community vulnerable to systemic threats like the “urban renewal” programs dismantling Black neighborhoods across the country. Cussy’s suggestion to start a “Moonlight School” for adults connects her Appalachian heritage of grassroots education with the urban struggle for civil rights. This fusion of two distinct American traditions of self-improvement demonstrates that Literacy as Liberation is a shared, fundamental goal for marginalized people seeking to claim their political voice. The library staff's swift mobilization turns Cussy’s idea into a tangible movement, positioning the historic library as the strategic heart of a modern fight for agency and survival.
The motif of angel crowns weaves a thread of folk belief through the narrative, contrasting with the cold bureaucracy of the state. Cussy’s unease upon seeing them in Mrs. Claxton’s home stems from her own history, believing that her past discovery of these feather formations portended her father’s death and her arrest. For Mrs. Claxton, however, the crowns are a source of comfort, a sign that “He sends messages” of divine presence at the moment of death (147). This difference highlights two ways of interpreting mortality—one rooted in fear of fate, the other in faith. This dynamic is thrown into sharp relief by the news of Sassyann Sipes. The state’s attempt to execute her is a calculated, technological process of death-dealing. When it fails, the governor reframes the mechanical malfunction in supernatural terms, declaring her survival a divine act to deflect from institutional incompetence. This public narrative mirrors Mrs. Claxton’s private faith in signs, yet it serves a political purpose, obscuring the state’s fallibility. Sassyann’s continued existence becomes proof of human resilience against both fate and systemic power.
The botched execution of Sassyann is a public spectacle of Institutional Dehumanization and Abuse, bringing the abstract threat of state violence into visceral focus for Cussy. The warden’s daily phone calls are a constant reminder that Cussy’s freedom is temporary, but the news of Sassyann’s survival makes the stakes terrifyingly real. The community’s divided reaction—Reverend Claxton’s condemnation of Sassyann as a “sinner” versus Mrs. Claxton’s quiet affirmation of her as a “warrior” (187)—reveals a tension between patriarchal judgment and a woman’s recognition of valid defiance. Cussy’s nightmare of Sassyann’s fiery, sparking face merging with the “damning finger” of Warden Sanders explicitly connects the spectacular violence of the electric chair with the quiet, clinical violence of eugenics threatened by the prison. The state may use different tools—electrocution for the condemned, sterilization for the “unfit”—but Cussy’s subconscious understands that the goal is the same: the control and elimination of women deemed undesirable by those in power.
Cassy and Mrs. Caxton’s door-to-door recruitment for the literacy classes demonstrates the painstaking, on-the-ground work required to translate the ideal of liberation into a community reality. The canvassing reveals the complex barriers that prevent people from seeking help: Lizbeth Hall is paralyzed by domestic abuse, while the paperboy Steven is overwhelmed by poverty and family obligations. Yet, the visits also uncover a deep yearning for connection and self-worth, inspiring lonely figures like Kip Culbreath and women like Frankie, who sees literacy as her “ticket out” of the brothel (171). The initial, small class of eight patrons shows a fragile start, threatened by internal prejudice from figures like Patty, who objects to the inclusion of “harlots.” The turning point comes as Cussy convinces Reverend Claxton to support the program, thereby unifying the community’s moral and intellectual leadership. The subsequent flood of 82 people proves the power of community networks to mobilize. This groundswell of support, bringing together people from all walks of life, transforms the library’s mission into a thriving, popular movement.



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