Between the World and Me

by Ta-Nehisi Coates

  What I wanted was to put as much distance between you and that blinding fear as possible. I wanted you to see different people living by different rules. I wanted you to see the couples sitting next to each other in the cafés, turned out to watch the street; the women pedaling their old bikes up the streets, without helmets, in long white dresses; the women whizzing past in Daisy Dukes and pink roller skates. I wanted you to see the men in salmon-colored pants and white linen and bright sweaters tied around their necks, the men who disappeared around corners and circled back in luxury cars, with the top down, loving their lives. All of them smoking. All of them knowing that either grisly death or an orgy awaited them just around the corner. Do you remember how your eyes lit up like candles when we stood out on Saint-Germain-des-Prés? That look was all that I lived for.

  And even then, I wanted you to be conscious, to understand that to be distanced, if only for a moment, from fear is not a passport out of the struggle. We will always be black, you and I, even if it means different things in different places. France is built on its own dream, on its collection of bodies, and recall that your very name is drawn from a man who opposed France and its national project of theft by colonization. It is true that our color was not our distinguishing feature there, so much as the Americanness represented in our poor handle on French. And it is true that there is something particular about how the Americans who think they are white regard us—something sexual and obscene. We were not enslaved in France. We are not their particular “problem,” nor their national guilt. We are not their niggers. If there is any comfort in this, it is not the kind that I would encourage you to indulge. Remember your name. Remember that you and I are brothers, are the children of trans-Atlantic rape. Remember the broader consciousness that comes with that. Remember that this consciousness can never ultimately be racial; it must be cosmic. Remember the Roma you saw begging with their children in the street, and the venom with which they were addressed. Remember the Algerian cab driver, speaking openly of his hatred of Paris, then looking at your mother and me and insisting that we were all united under Africa. Remember the rumbling we all felt under the beauty of Paris, as though the city had been built in abeyance of Pompeii. Remember the feeling that the great public gardens, the long lunches, might all be undone by a physics, cousin to our rules and the reckoning of our own country, that we do not fully comprehend.

  It was good to have your uncle Ben and your aunt Janai there—someone else who had to balance the awe of what these people had built and the fact of whom they built so much of it upon; someone else who’d learned to travel in adulthood; people who’d been black in America and were mostly concerned with the safety of their bodies. And we were all aware that the forces that held back our bodies back at home were not unrelated to those that had given France its wealth. We were aware that much of what they had done was built on the plunder of Haitian bodies, on the plunder of Wolof bodies, on the destruction of the Toucouleur, on the taking of Bissandugu.

  That was the same summer that the killer of Trayvon Martin was acquitted, the summer I realized that I accepted that there is no velocity of escape. Home would find us in any language. Remember when we took the train up to Place de la Nation to celebrate your birthday with Janai and Ben and the kids? Remember the young man standing outside the subway in protest? Do you remember his sign? VIVE LE COMBAT DES JEUNES CONTRE LE CRIMES RACISTES! USA: TRAYVON MARTIN, 17 ANS ASSASSINÉ CAR NOIR ET LE RACISTE ACQUITÉ.

  —

  I did not die in my aimless youth. I did not perish in the agony of not knowing. I was not jailed. I had proven to myself that there was another way beyond the schools and the streets. I felt myself to be among the survivors of some great natural disaster, some plague, some avalanche or earthquake. And now, living in the wake of a decimation and having arrived at a land that I once considered mythical, everything seemed cast in a halo—the pastel Parisian scarves burned brighter, the morning odor wafting out of the boulangeries was hypnotic, and the language all around me struck me not so much as language but as dance.

  Your route will be different. It must be. You knew things at eleven that I did not know when I was twenty-five. When I was eleven my highest priority was the simple security of my body. My life was the immediate negotiation of violence—within my house and without. But already you have expectations, I see that in you. Survival and safety are not enough. Your hopes—your dreams, if you will—leave me with an array of warring emotions. I am so very proud of you—your openness, your ambition, your aggression, your intelligence. My job, in the little time we have left together, is to match that intelligence with wisdom. Part of that wisdom is understanding what you were given—a city where gay bars are unremarkable, a soccer team on which half the players speak some other language. What I am saying is that it does not all belong to you, that the beauty in you is not strictly yours and is largely the result of enjoying an abnormal amount of security in your black body.

  Perhaps that is why, when you discovered that the killer of Mike Brown would go unpunished, you told me you had to go. Perhaps that is why you were crying, because in that moment you understood that even your relatively privileged security can never match a sustained assault launched in the name of the Dream. Our current politics tell you that should you fall victim to such an assault and lose your body, it somehow must be your fault. Trayvon Martin’s hoodie got him killed. Jordan Davis’s loud music did the same. John Crawford should never have touched the rifle on display. Kajieme Powell should have known not to be crazy. And all of them should have had fathers—even the ones who had fathers, even you. Without its own justifications, the Dream would collapse upon itself. You first learned this from Michael Brown. I first learned it from Prince Jones.

  Michael Brown did not die as so many of his defenders supposed. And still the questions behind the questions are never asked. Should assaulting an officer of the state be a capital offense, rendered without trial, with the officer as judge and executioner? Is that what we wish civilization to be? And all the time the Dreamers are pillaging Ferguson for municipal governance. And they are torturing Muslims, and their drones are bombing wedding parties (by accident!), and the Dreamers are quoting Martin Luther King and exulting nonviolence for the weak and the biggest guns for the strong. Each time a police officer engages us, death, injury, maiming is possible. It is not enough to say that this is true of anyone or more true of criminals. The moment the officers began their pursuit of Prince Jones, his life was in danger. The Dreamers accept this as the cost of doing business, accept our bodies as currency, because it is their tradition. As slaves we were this country’s first windfall, the down payment on its freedom. After the ruin and liberation of the Civil War came Redemption for the unrepentant South and Reunion, and our bodies became this country’s second mortgage. In the New Deal we were their guestroom, their finished basement. And today, with a sprawling prison system, which has turned the warehousing of black bodies into a jobs program for Dreamers and a lucrative investment for Dreamers; today, when 8 percent of the world’s prisoners are black men, our bodies have refinanced the Dream of being white. Black life is cheap, but in America black bodies are a natural resource of incomparable value.

  * * *

  * Thavolia Glymph, Out of the House of Bondage.

  III.

  And have brought humanity to the edge of oblivion: because they think they are white.

  JAMES BALDWIN

  In the years after Prince Jones died, I thought often of those who were left to make their lives in the shadow of his death. I thought of his fiancée and wondered what it meant to see the future upended with no explanation. I wondered what she would tell his daughter, and I wondered how his daughter would imagine her father, when she would miss him, how she would detail the loss. But mostly I wondered about Prince’s mother, and the question I mostly asked myself was always the same: How did she live? I searched for her phone number online. I emailed her. She responded. Then I called and made an appointment
to visit. And living she was, just outside of Philadelphia in a small gated community of affluent homes. It was a rainy Tuesday when I arrived. I had taken the train in from New York and then picked up a rental car. I was thinking of Prince a lot in those months before. You, your mother, and I had gone to Homecoming at The Mecca, and so many of my friends were there, and Prince was not.

  Dr. Jones greeted me at the door. She was lovely, polite, brown. She appeared to be somewhere in that range between forty and seventy years, when it becomes difficult to precisely ascertain a black person’s precise age. She was well composed, given the subject of our conversation, and for most of the visit I struggled to separate how she actually felt from what I felt she must be feeling. What I felt, right then, was that she was smiling through pained eyes, that the reason for my visit had spread sadness like a dark quilt over the whole house. I seem to recall music—jazz or gospel—playing in the back, but conflicting with that I also remember a deep quiet overcoming everything. I thought that perhaps she had been crying. I could not tell for sure. She led me into her large living room. There was no one else in the house. It was early January. Her Christmas tree was still standing at the end of the room, and there were stockings bearing the name of her daughter and her lost son, and there was a framed picture of him—Prince Jones—on a display table. She brought me water in a heavy glass. She drank tea. She told me that she was born and raised outside of Opelousas, Louisiana, that her ancestors had been enslaved in that same region, and that as a consequence of that enslavement, a fear echoed down through the ages. “It first became clear when I was four,” she told me.

  My mother and I were going into the city. We got on the Greyhound bus. I was behind my mother. She wasn’t holding my hand at the time and I plopped down in the first seat I found. A few minutes later my mother was looking for me and she took me to the back of the bus and explained why I couldn’t sit there. We were very poor, and most of the black people around us, who I knew were poor also, and the images I had of white America were from going into the city and seeing who was behind the counter in the stores and seeing who my mother worked for. It became clear there was a distance.

  This chasm makes itself known to us in all kinds of ways. A little girl wanders home, at age seven, after being teased in school and asks her parents, “Are we niggers and what does this mean?” Sometimes it is subtle—the simple observation of who lives where and works what jobs and who does not. Sometimes it’s all of it at once. I have never asked how you became personally aware of the distance. Was it Mike Brown? I don’t think I want to know. But I know that it has happened to you already, that you have deduced that you are privileged and yet still different from other privileged children, because you are the bearer of a body more fragile than any other in this country. What I want you to know is that this is not your fault, even if it is ultimately your responsibility. It is your responsibility because you are surrounded by the Dreamers. It has nothing to do with how you wear your pants or how you style your hair. The breach is as intentional as policy, as intentional as the forgetting that follows. The breach allows for the efficient sorting of the plundered from the plunderers, the enslaved from the enslavers, sharecroppers from landholders, cannibals from food.

  Dr. Jones was reserved. She was what people once referred to as “a lady,” and in that sense reminded me of my grandmother, who was a single mother in the projects but always spoke as though she had nice things. And when Dr. Jones described her motive for escaping the dearth that marked the sharecropper life of her father and all the others around her, when she remembered herself saying, “I’m not going to live like this,” I saw the iron in her eyes, and I remembered the iron in my grandmother’s eyes. You must barely remember her by now—you were six when she died. I remember her, of course, but by the time I knew her, her exploits—how, for instance, she scrubbed white people’s floors during the day and went to school at night—were legend. But I still could feel the power and rectitude that propelled her out of the projects and into homeownership.

  It was the same power I felt in the presence of Dr. Jones. When she was in second grade, she and another girl made a pact that they would both become doctors, and she held up her end of the bargain. But first she integrated the high school in her town. At the beginning she fought the white children who insulted her. At the end they voted her class president. She ran track. It was “a great entrée,” she told me, but it only brought her so far into their world. At football games the other students would cheer the star black running back, and then when a black player on the other team got the ball, they’d yell, “Kill that nigger! Kill that nigger!” They would yell this sitting right next to her, as though she really were not there. She gave Bible recitations as a child and told me the story of her recruitment into this business. Her mother took her to audition for the junior choir. Afterward the choir director said, “Honey, I think you should talk.” She was laughing lightly now, not uproariously, still in control of her body. I felt that she was warming up. As she talked of the church, I thought of your grandfather, the one you know, and how his first intellectual adventures were found in the recitation of Bible passages. I thought of your mother, who did the same. And I thought of my own distance from an institution that has, so often, been the only support for our people. I often wonder if in that distance I’ve missed something, some notions of cosmic hope, some wisdom beyond my mean physical perception of the world, something beyond the body, that I might have transmitted to you. I wondered this, at that particular moment, because something beyond anything I have ever understood drove Mable Jones to an exceptional life.

  She went to college on full scholarship. She went to med school at Louisiana State University. She served in the Navy. She took up radiology. She did not then know any other black radiologists. I assumed that this would have been hard on her, but she was insulted by the assumption. She could not acknowledge any discomfort, and she did not speak of herself as remarkable, because it conceded too much, because it sanctified tribal expectations when the only expectation that mattered should be rooted in an assessment of Mable Jones. And by those lights, there was nothing surprising in her success, because Mable Jones was always pedal to the floor, not over or around, but through, and if she was going to do it, it must be done to death. Her disposition toward life was that of an elite athlete who knows the opponent is dirty and the refs are on the take, but also knows the championship is one game away.

  She called her son—Prince Jones—“Rocky” in honor of her grandfather, who went by “Rock.” I asked about his childhood, because the fact is that I had not known Prince all that well. He was among the people I would be happy to see at a party, whom I would describe to a friend as “a good brother,” though I could not really account for his comings and goings. So she sketched him for me so that I might better understand. She said that he once hammered a nail into an electrical socket and shorted out the entire house. She said that he once dressed himself in a suit and tie, got down on one knee, and sang “Three Times a Lady” to her. She said that he’d gone to private schools his entire life—schools filled with Dreamers—but he made friends wherever he went, in Louisiana and later in Texas. I asked her how his friends’ parents treated her. “By then I was the chief of radiology at the local hospital,” she said. “And so they treated me with respect.” She said this with no love in her eye, coldly, as though she were explaining a mathematical function.

  Like his mother, Prince was smart. In high school he was admitted to a Texas magnet school for math and science, where students acquire college credit. Despite the school drawing from a state with roughly the population of Angola, Australia, or Afghanistan, Prince was the only black child. I asked Dr. Jones if she had wanted him to go to Howard. She smiled and said, “No.” Then she added, “It’s so nice to be able to talk about this.” This relaxed me a little, because I could think of myself as something more than an intrusion. I asked where she had wanted him to go for college. She said, “Harvard. And i
f not Harvard, Princeton. And if not Princeton, Yale. And if not Yale, Columbia. And if not Columbia, Stanford. He was that caliber of student.” But like at least one third of all the students who came to Howard, Prince was tired of having to represent to other people. These Howard students were not like me. They were the children of the Jackie Robinson elite, whose parents rose up out of the ghettos, and the sharecropping fields, went out into the suburbs, only to find that they carried the mark with them and could not escape. Even when they succeeded, as so many of them did, they were singled out, made examples of, transfigured into parables of diversity. They were symbols and markers, never children or young adults. And so they come to Howard to be normal—and even more, to see how broad the black normal really is.

  Prince did not apply to Harvard, nor Princeton, nor Yale, nor Columbia, nor Stanford. He only wanted The Mecca. I asked Dr. Jones if she regretted Prince choosing Howard. She gasped. It was as though I had pushed too hard on a bruise. “No,” she said. “I regret that he is dead.”

  She said this with great composure and greater pain. She said this with all of the odd poise and direction that the great American injury demands of you. Have you ever taken a hard look at those pictures from the sit-ins in the ’60s, a hard, serious look? Have you ever looked at the faces? The faces are neither angry, nor sad, nor joyous. They betray almost no emotion. They look out past their tormentors, past us, and focus on something way beyond anything known to me. I think they are fastened to their god, a god whom I cannot know and in whom I do not believe. But, god or not, the armor is all over them, and it is real. Or perhaps it is not armor at all. Perhaps it is life extension, a kind of loan allowing you to take the assaults heaped upon you now and pay down the debt later. Whatever it is, that same look I see in those pictures, noble and vacuous, was the look I saw in Mable Jones. It was in her sharp brown eyes, which welled but did not break. She held so much under her control, and I was sure the days since her Rocky was plundered, since her lineage was robbed, had demanded nothing less.