Part One of this piece appeared on Critics at Large on Sunday, August 16 and Part Two appeared on that site on August 23.
“The past is never dead. It’s not even past.”
― William Faulkner
“The past is never dead. It’s not even past.”
― William Faulkner
Jim Grimsley's contention that “We reserve our special ideological fury for blackness” suffuses Between the World and Me by Ta-Nehisi Coates. If the tone in most of Grimsley’s How I Shed My Skin is a gentle wistfulness, the mood that percolates throughout Between the World is one of anger, desperation and fear, punctuated by flashes of love for his teenage son, Samori. Coates, the author of the memoir, The Beautiful Struggle, has written in the form of a letter to his son about what it means to be a black man in America today. “In America, it is traditional to destroy the black body – it is heritage.” The violence to which Coates refers encompasses slavery, the terror of Jim Crow, and police brutality right up to the present moment, much of it covered by Grimsley. But Coates’ prose has a much more personal edginess to it as he has internalized and lived that history. The power of his writing in part derives from his capacity to dissolve the distinctions between the past and the present where one seamlessly flows into the other. Read the lyrical passages in Between the World and Me where he urges his son to not only respect all other living human beings but also to extend it to individuals once enslaved.
Coates insists that no amount of false morality about “personal responsibility” on the part of African Americans can shield them from lethal violence. Right from the outset when he attempts to help Samori grapple with his feelings after the police officer in Ferguson who killed Michael Brown was not indicted, Coates refuses to comfort his son or the white reader for whom this book is really intended, with “praise anthems [or] old Negro spirituals.” “There is no uplifting way” to tell the hard realities about brutality in America. Instead of bromides about racial progress, he can only offer the need for struggle, as he sets out to explore the question of how to “live free in this black body” when “black people controlled nothing, least of all the fate of their bodies, which could be commandeered by the police; which could be erased by the guns, which were so profligate; which could be raped, beaten, jailed.” As a result of his own life experiences, he believed he was in a war “for the possession of his body, and this would be the war of his whole life.” This is not a book for those whose only touchstone for improving race relations is Martin Luther King’s “I Have a Dream” speech or for anyone who wants to see America through the prism of what Coates calls the “Dream” of “perfect houses with nice lawns.”