Between the World and Me by Ta-nehisi Coates Read Free Book Online Page B

I wished to put in my trophy case. But when she told the story of Nzinga conducting negotiations upon the woman’s back, she told it without any fantastic gloss, and it hit me hard as a sucker punch: Among the people in that room, all those centuries ago, my body, breakable at will, endangered in the streets, fearful in the schools, was not closest to the queen’s but to her adviser’s, who’d been broken down into a chair so that a queen, heir to everything she’d ever seen, could sit.
    I took a survey of Europe post-1800. I saw black people, rendered through “white” eyes, unlike any I’d seen before—the black people looked regal and human. I remember the soft face of Alessandro de’ Medici, the royal bearing of Bosch’s black magi. These images, cast in the sixteenth and seventeenth centuries, were contrasted with those created after enslavement, the Sambo caricatures I had always known. What was the difference? In my survey course of America, I’d seen portraits of the Irish drawn in the same ravenous, lustful, and simian way. Perhaps there had been other bodies, mocked, terrorized, and insecure. Perhaps the Irish too had once lost their bodies. Perhaps being named “black” had nothing to do with any of this; perhaps being named “black” was just someone’s name for being at the bottom, a human turned to object, object turned to pariah.
    This heap of realizations was a weight. I found them physically painful and exhausting. True, I was coming to enjoy the dizziness, the vertigo that must come with any odyssey. But in those early moments, the unceasing contradictions sent me into a gloom. There was nothing holy or particular in my skin; I was black because of history and heritage. There was no nobility in falling, in being bound, in living oppressed, and there was no inherent meaning in black blood. Black blood wasn’t black; black
skin
wasn’t even black. And now I looked back on my need for a trophy case, on the desire to live by the standards of Saul Bellow, and I felt that this need was not an escape but fearagain—fear that “they,” the alleged authors and heirs of the universe, were right. And this fear ran so deep that we accepted their standards of civilization and humanity.
    But not all of us. It must have been around that time that I discovered an essay by Ralph Wiley in which he responded to Bellow’s quip. “Tolstoy is the Tolstoy of the Zulus,” wrote Wiley. “Unless you find a profit in fencing off universal properties of mankind into exclusive tribal ownership.” And there it was. I had accepted Bellow’s premise. In fact, Bellow was no closer to Tolstoy than I was to Nzinga. And if I were closer it would be because I chose to be, not because of destiny written in DNA. My great error was not that I had accepted someone else’s dream but that I had accepted the fact of dreams, the need for escape, and the invention of racecraft.
    And still and all I knew that
we were
something, that we were a tribe—on one hand, invented, and on the other, no less real. The reality was out there on the Yard, on the first warm day of spring when it seemed that every sector, borough, affiliation, county, and corner of the broad diaspora had sent a delegate to the great world party. I remember those days like an OutKast song, painted in lust and joy. A baldhead in shades and a tank top stands across from Blackburn, the student center, with a long boa draping his muscular shoulders. A conscious woman, in stonewash with her dreads pulled back, is giving him the side-eye and laughing. I am standing outside the library debating the Republican takeover of Congress or the place of Wu-TangClan in the canon. A dude in a Tribe Vibe T-shirt walks up, gives a pound, and we talk about the black bacchanals of the season—Freaknik, Daytona, Virginia Beach—and we wonder if this is the year we make the trip. It isn’t. Because we have all we need out on the Yard. We are dazed here because we still remember