White Like Me. Tim Wise

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СКАЧАТЬ a very suitable suitor for their little girl. Besides being Jewish, the problem was him. Had he been an aspiring doctor or lawyer, the McLeans might well have adored him. But a man whose dreams were of performing in comedy clubs? Or acting? Oh no, that would never do. And his father, though a businessman, owned liquor stores, and according to rumor, he might know and even be friends with mobsters. After all, weren’t all booze-peddlers mafiaconnected, or in some way disreputable, like Joe Kennedy?

      In 1964, right before my parents were to begin their senior year of high school in Nashville, my mom’s folks moved the family to West Virginia, at least in part because West Virginia was far from Mike Wise. After graduation, my mom went to a two-year women’s college in Virginia, while my dad went West and obtained entrance to the prestigious acting program at Pasadena Playhouse. But within two years they were back together, my dad having given up on California when he realized that being discovered took time and more effort than he was prepared to put in. They married in May 1967, and spent the better part of the next year traveling around the country while my dad did comedy, finally ending up in that Bossier City Howard Johnson’s, where their bodies and the origins of my story would collide. My mom pregnant, it was time to move home and begin a family, and so they did.

      All throughout my childhood, my parents’ income would have fallen somewhere in the range of what is politely considered working class, even though their jobs were not traditional working-class jobs. Had it not been for the financial help of my grandparents, it is likely that we would have been forced to rely on food stamps at various points along the way; most certainly we would have qualified for them in several of my years as a child. For a while my father had pretty consistent work, doing comedy or dinner theatre, but the pay was rotten. By the time I was in second grade, his employment was becoming more spotty, forcing my mom into the paid workforce to help support the family.

      I spent the first eighteen years of my life in a perfectly acceptable but inadequately maintained 850-square-foot apartment with dubious plumbing, a leaky air conditioner, certainly no dishwasher or washing machine, and floor-boards near the sliding glass door in my bedroom that were perpetually rotting, allowing roly-polies or slugs to occasionally find their way inside. The walls stand out in my mind as well: thin enough to hear every fight my parents ever had and to cave in easily under the weight of my father’s fists, whenever the mood struck him to ventilate the plaster, as happened with some regularity. But even before the busted-up walls or leaky faucets at the Royal Arms Apartments, there had already been quite a bit of family water under the proverbial bridge. Examining the source of that stream provides substantial insight into the workings of privilege, and the ways in which even whites who lived in modest surroundings, as I did, had been born to belonging nonetheless.

      Even if you don’t directly inherit material advantages from your family, there is something empowering about the ability to trace your lineage back hundreds of years, as so many whites but so few persons of color can. In 1977, my third grade teacher encouraged us to trace our family trees, inspired by the miniseries “Roots,” and apparently unaware of how injurious it might be for black students to make the effort, only to run head first into the crime of slavery and its role in their family background. The exercise provided, for the whites at least, a sense of pride, even rootedness; not so much for the African American students.

      Genealogy itself is something of a privilege, coming far more easily to those of us for whom enslavement, conquest, and dispossession of our land has not been our lot. Genealogy offers a sense of belonging and connectedness to others with firm, identifiable pasts—pasts that directly trace the rise and fall of empires, and which correspond to the events we learned about in history classes, so focused were they on the narratives of European peoples. Even when we personally have no desire to affiliate with those in our past about whom we learn, simply knowing whence you came has the effect of linking you in some great chain of mutuality. It is enabling, if far from ennobling. It offers a sense of psychological comfort, a sense that you belong in this story known as the history of the world. It is to make real the famous words, “This land is my land.”

      When I sat down a few years ago to examine my various family histories, I have to admit to a sense of excitement as I peeled back layer upon layer, generation after generation. It was like a game, the object of which was to see how far back you could go before hitting a dead end. Thanks to the hard work of the fine folks at Ancestry.com, on several branches of my family tree, I had no trouble going back hundreds, even thousands of years. In large measure this was because those branches extended through to royal lineage, where records were kept meticulously, so as to make sure everyone knew to whom the spoils of advantage were owed in each new generation.

      Understand, my claim to royal lineage here means nothing. After all, since the number of one’s grandparents doubles in each generation, by the time you trace your lineage back even five hundred years (assuming generations of roughly twenty-five years each), you will have had as many as one million grandparents at some remove. Even with pedigree collapse—the term for the inevitable overlap that comes when cousins marry cousins, as happened with all families if you go back far enough—the number of persons to whom you’d be connected by the time you got back a thousand years would still be several million. That said, I can hardly deny that as I discovered those linkages, even though they were often quite remote—and despite the fact that the persons to whom I discovered a connection were often despicable characters who stole land, subjugated the masses, and slaughtered others in the name of nationalism or God—there was still something about the process that made me feel more real, more alive, and even more purposeful. To explore the passing of time as it relates to world history and the history of your own people, however removed from you they may be, is like putting together a puzzle, several pieces of which had previously been missing; it’s a gift that really can’t be overstated. And for those prepared to look at the less romantic side of it all, genealogy also makes it possible to uncover and then examine one’s inherited advantages.

      Going back a few generations on my mother’s side, for instance, we have the Carter family, traceable to John Carter, born in 1450 in Kempston, Bedfordshire, England. It would be his great-great-greatgrandson, William, who would bring his family to the Virginia Colony in the early 1630s, just a few of twenty-thousand or so Puritans who came to America between 1629 and 1642, prior to the shutting down of emigration by King Charles I at the outset of the English Civil War.

      The Carters would move inland after their arrival, able to take advantage in years to come of one of the New World’s first affirmative action programs, known as the “headright” system, under which male heads of household willing to cross the Atlantic and come to Virginia were given fifty acres of land that had previously belonged to one of at least fourteen indigenous nations whose members had lived there.

      Although the racial fault lines between those of European and African descent hadn’t been that deep in the earliest years of the Virginia Colony—race-based slavery wasn’t in place yet, and among indentured servants there were typically more Europeans than Africans—all that would begin to change in the middle of the seventeenth century. Beginning in the 1640s, the colony began assigning blacks to permanent enslavement; then in the 1660s, they declared that all children born of enslaved mothers would be slaves, in perpetuity, themselves. That same decade, Virginia announced that no longer would Africans converted to Christianity be immune to enslavement or servitude. Then, in the wake of Bacon’s Rebellion in 1676, during which European and African laborers joined forces to overthrow the government of Governor Berkeley, elites began to pass a flurry of laws intended to limit black freedom, elevate whites, and divide and conquer any emerging cross-racial alliances between the two groups.

      In 1682, the colony codified in law that all whites, no matter their condition of temporary servitude, were to be seen as separate and apart from African slaves, and that they would enjoy certain rights and privileges off-limits to the latter, including due process in disputes with their masters, and the right to redress if those masters abused them. Furthermore, once released from indenture, white servants would be able СКАЧАТЬ