White Like Me. Tim Wise

Чтение книги онлайн.

СКАЧАТЬ of all that came before, both literally and figuratively. We are never merely individuals; we are never alone; we are always in the company of others, of the past, of history. We become part of that history just as surely as it becomes part of us. There is no escaping it; there are merely different levels of coping. It is how we bear the past that matters, and in many ways it is all that differentiates us.

      I was born amidst great turmoil, none of which had been of my own making, but which I could hardly have escaped in any event. My mother had carried me throughout all of the great upheavals of that tumultuous year, 1968—perhaps one of the most explosive and monumental years in twentieth century America. She had carried me through the assassinations of Martin Luther King Jr. and Robert Kennedy, through the decision by President Johnson not to seek re-election in the midst of the unfolding murderous quagmire in Southeast Asia, and through the upheaval in the streets of Chicago during that year’s Democratic Party convention. I think that any child born in 1968 must, almost by definition, be especially affected by the history that surrounded him or her upon arrival—there was too much energy floating around not to have left a mark.

      Once born, I inherited my family and all that came with it. I also inherited my nation and all that came with that; and I inherited my “race” and all that came with that too. In all three cases, the inheritance was far from inconsequential. Indeed, all three inheritances were connected, intertwined in ways that are all too clear today. To be the child of Michael Julius Wise and LuCinda Anne (McLean) Wise meant something; to be born in the richest and most powerful nation on earth meant something; and to be white, especially in the United States, most assuredly meant something—a lot of things, truth be told. What those inheritances meant, and still mean, is the subject of this inquiry, especially the last of these: What does it mean to be white in a nation created for the benefit of people like you?

      We don’t often ask this question, mostly because we don’t have to. Being a member of the majority, the dominant group, allows one to ignore how race shapes one’s life. For those of us called white, whiteness simply is. Whiteness becomes, for us, the unspoken, uninterrogated norm, taken for granted, much as water can be taken for granted by a fish.

      In high school, whites are sometimes asked to think about race, but rarely about whiteness. In my case, we read John Howard Griffin’s classic book, Black Like Me, in which the author recounts his experiences in the Jim Crow South in 1959 after taking a drug that turned his skin brown and allowed him to experience apartheid for a few months from the other side of the color line. It was a good book, especially for its time. Yet upon re-reading it ten years ago, one statement made by the author, right at the beginning, stuck in my craw. As Griffin put it:

      How else except by becoming a Negro could a white man hope to learn the truth . . . The best way to find out if we had second-class citizens, and what their plight was, would be to become one of them.

      Though I hadn’t seen the trouble with the statement at sixteen when I had read Black Like Me during the summer before my junior year, now as an adult, and as someone who had been thinking about racism and white privilege for several years, it left me cold. There were two obvious problems with Griffin’s formulation: first, whites could have learned the truth by listening to real black people—not just white guys pretending to be black until the drugs wore off; and second, we could learn the truth by looking clearly at our own experiences as whites.

      Although whiteness may mean different things in different places and at different times, one thing I feel confident saying is that to be white in the United States, regardless of regional origin, economic status, sex, gender identity, religious affiliation, or sexual orientation, is to have certain common experiences based upon race. These experiences have to do with advantage, privilege (relative to people of color), and belonging. We are, unlike people of color, born to belonging, and have rarely had to prove ourselves deserving of our presence here. At the very least, our right to be here hasn’t really been questioned for a long time.

      While some might insist that whites have a wide range of experiences, and so it isn’t fair to make generalizations about whites as a group, this is a dodge, and not a particularly artful one. Of course we’re all different, sort of like snowflakes. None of us have led exactly the same life. But irrespective of one’s particular history, all whites born before, say, 1964 were placed above all persons of color when it came to the economic, social, and political hierarchies that were to form in the United States, without exception. This formal system of racial preference was codified from the 1600s until at least the mid-to-late ’60s, when the nation passed civil rights legislation, at least theoretically establishing equality in employment, voting, and housing opportunity.

      Prior to that time we didn’t even pretend to be a nation based on equality. Or rather we did pretend, but not very well; at least not to the point where the rest of the world believed it, or to the point where people of color in this country ever did. Most white folks believed it, but that’s simply more proof of our privileged status. Our ancestors had the luxury of believing those things that black and brown folks could never take as givens: all that stuff about life, liberty, and the pursuit of happiness. Several decades later, whites still believe it, while people of color have little reason to so uncritically join the celebration, knowing as they do that there is still a vast gulf between who we say we are as a nation and people, and who we really are.

      Even white folks born after the passage of civil rights laws inherit the legacy of that long history into which their forbears were born; after all, the accumulated advantages that developed in a system of racism are not buried in a hole with the passage of each generation. They continue into the present. Inertia is not just a property of the physical universe.

      In other words, there is enough commonality about the white experience to allow us to make some general statements about whiteness and never be too far from the mark. Returning to the snowflake analogy, although as with snowflakes, no two white people are exactly alike, few snowflakes have radically different experiences from those of the average snowflake. Likewise, we know a snowflake when we see one, and in that recognition we intuit, almost always correctly, something about its life experience. So too with white folks.

      AT FIRST GLANCE, mine would not appear to have been a life of privilege. Far from affluent, my father was an on-again, off-again, stand-up comedian and actor, and my mother has worked for most of my life in marketing research.

      My parents were young when they had me. My father was a few months shy of twenty-two and my mother had just turned twenty-one when I was conceived, as legend has it in a Bossier City, Louisiana, hotel. Interestingly, my parents had opted to crash there during one of my father’s stand-up tours, because having first tried to get a room in nextdoor Shreveport, they witnessed the night manager at a hotel there deny a room to a black traveler. Incensed, they opted to take their business elsewhere. Little could they have known that said business would involve setting in motion the process by which I would come into the world. In other words, I was conceived, appropriately, during an act of antiracist protest.

      My parents had dated off and on since eighth grade, ever since my father knocked over a stack of books that my mom had neatly piled up in the middle school library. My mom, having little time for foolishness, had glared at him, her flaming red hair and single upraised eyebrow suggesting that he had best pick them up, and then perhaps plan on marrying and starting a family. The relationship had been rocky though. My mom’s folks never took well to my dad, in part because of the large cultural gap between the two families. The Wises were Jews, a bit too cosmopolitan and, well, Jewish, for the liking of the McLeans. This is not to say that my mom’s parents were anti-Semitic in any real sense. They weren’t. But as with their views on race, the McLeans were just provincial enough to make the thought of an interfaith relationship difficult to swallow.

      So too, they also worried (and in this they couldn’t СКАЧАТЬ