That summer, in any case, all the fears with which I had grown up, and which were now a part of me and control my vision of the world, rose up like a wall between the world and me…

–James Baldwin

[This is a repost of something from a few years ago that seems more relevant now than ever… the full post on Baldwin is on my War Journal blog.]

Reading Ta-Nehisi Coates’ Between the World and Me sent me back to reread James Baldwin’s The Fire Next Time, which I had not read since 1999. And there, on page 27, is the quote above with its unattributed reference to the same line from Richard Wright which gave Coates his title.

Wright’s poem of the same name (Between the World and Me), from White Man Listen! (1957), says:

“And one morning while in the woods I stumbled suddenly upon the thing,/

Stumbled upon it in a grassy clearing guarded by scaly oaks and elms/

And the sooty details of the scene rose, thrusting themselves between the world and me….”

These lines have drawn me in to the many points of similarity in the two writers, and especially reminded me of how much power and depth there is in James Baldwin.

Coates has drawn much inspiration from Baldwin, and seems poised to fill Baldwin’s role as a leading intellectual and articulate voice for the inchoate rage now welling up among Black Americans and their friends. Coates and Baldwin both reject the church, the street, the schools, and all other forms of escape and denial as beneath us, distractions from the worthy goals of freedom and dignity.

Both maintain that the same forces that have driven black people into slavery have created the degraded forms of life now ruling the ghettos and the suburbs alike, and promise to destroy all that is lovable in human life as well as threaten the very biosphere – at least the parts of it that we depend on. Baldwin sees our only salvation in “transcendence of the realities of color, of nations, and of altars.” [p. 81]

In The Fire Next Time, Baldwin lays down the philosophical basis that informs much of Coates work, the idea that white people – or people who “think they are white” as he says in the essay “On Being White… And Other Lies” – are harmed as much by racism as are black people, and that it is in order to maintain their very grasp on reality, their sense of themselves, that white people today cling to racism so tenaciously.

“White people in this country will have quite enough to do in learning how to accept and love themselves and each other, and when they have achieved this – which will not be tomorrow and may very well be never – the Negro problem will no longer exist, for it will no longer be needed.” [p. 21]

Baldwin is profound in his understanding of the realities of life, and warns against retribution: “I am also concerned for their dignity, for the health of their souls, and must oppose any attempt that Negroes may make to do to others what has been done to them. I think I know – we see it around us every day – the spiritual wasteland to which that road leads. It is so simple a fact and one that is so hard, apparently, to grasp: Whoever debases others is debasing himself.”

His deep spiritual understanding of life is reflected also in these incredibly beautiful, perceptive and sensitive lines:

“Perhaps the whole root of our trouble, the human trouble, is that we will sacrifice all the beauty of our lives, will imprison ourselves in totems, taboos, crosses, blood sacrifices, steeples, mosques, races, armies, flags, nations, in order to deny the fact of death, which is the only fact we have. It seems to me that one ought to rejoice in the fact of death – ought to decide, indeed, to earn one’s death by confronting with passion the conundrum of life. One is responsible to life: It is the small beacon in that terrifying darkness from which we come and to which we shall return. One must negotiate this passage as nobly as possible, for the sake of those who are coming after us.” [p. 90-91]

He doesn’t shrink from the horrors of the American system or the cruelty of the situation, but he finds, as does Coates, some light of hope for our future. He says, ”…the white man himself is in sore need of new standards, which will release him from his confusion and place him once again in fruitful communion with the depths of his own being. And I repeat: The price of the liberation of the white people is the liberation of the blacks – the total liberation, in the cities, in the towns, before the law, and in the mind. … In short, we, the black and the white, deeply need each other here if we are really to become a nation – if we are really, that is, to achieve our identity, our maturity, as men and women.”

For me, the implications, the social and political messages, in the work of both Coates and Baldwin are very clear, even stark.

Baldwin lays it out: “Now, there is simply no possibility of a real change in the Negro’s situation without the most radical and far-reaching changes in the American political and social structure.”

Coates’ characterization of “The Dream” as the deathbed of us all should make it clear enough that the “American Dream” – right down to the white picket fences – must die. Which, in light of all the Confederate flag rallies in the wake of Charleston, may mean that a cultural revolution of sorts is necessary.

What that revolution is and how it proceeds is hard to say. As Coates says, we Dreamers must learn to struggle with the same dignity and “great spiritual resilience” with which those we have oppressed for so long struggle.

And it seems to me that this is beginning. Many are beginning to realize that the oppression of black people, of indigenous, of women, of GLBT – of all America’s “Others” – is of a piece. Identifying ourselves with that oppression is not so hard, really, if one just opens one’s eyes and looks around. As Colin Farrell’s character “Ray” (in the “True Detectives” series) says in response to his partner’s complaint that he doesn’t know how to be out in the world, “Hey, look out that window, look at me, nobody does.”

It’s a world that’s not making a place for most of us, and slowly, slowly, people are beginning to realize this must change. Coates cites the need for a “new story” – an idea advanced also by high-profile writers and speakers like Charles Eisenstein, Russell Brand and others which is gaining traction among a wide variety of groups in our society. People are understanding that nothing less than re-invention of society at its fundamental levels is going to make any difference. To change anything, we must change everything. Of course, the corollary to that is: To change everything, we must change something. Beginning with how we view the world.

I think both Coates and Baldwin would agree with that assessment. And the gift they have for the world is an open-eyed, fearless willingness to see the world as it is. Baldwin says, “That man who is forced each day to snatch his manhood, his identity, out of the fire of human cruelty that rages to destroy it knows… something about himself and human life that no school on earth – and indeed, no church – can teach. He achieves his own authority, and that is unshakeable. This is because, in order to save his life, he is forced to look beneath appearances, to take nothing for granted, to hear the meaning behind the words.”

This perspective is what these black writers bring to us. Maybe, if we can see how their experience is our own experience, we can be as strong, as durable, as brilliant as they and do our part in bringing about the changes that this world must see for whatever time we humans have left on the planet to be a time of love and dignity.

 

The link to the essay on Collective Liberation:

https://collectiveliberation.org/wp-content/uploads/2013/01/Baldwin_On_Being_White.pdf