Michelle here! Just a quick note about today’s post. No, it’s not the 5th Tuesday of the month, but we’ve got a guest post! We are so thankful to publish this piece by Vershal Hogan while we’re a week into our 2017 Tuesday Justice Survey campaign. We have already seen several requests for more ways to get involved and to tangibly work towards freedom, equality, and justice. That is coming, I promise. But this post isn’t it. With that being said, I fully believe that some of the most important work we can do is in our own hearts and minds. Vershal’s story has encouraged me to come to terms with my own whiteness and how that affects my interactions and relationships. As a person passionate about these issues, it’s mandatory that I regularly confront this in my own life. I hope this story helps you do just that, like it did for me.
by Vershal Hogan
At the time, I was in my first year of working for a newspaper in southern Mississippi, in a city renowned for its preservation of antebellum homes and — to some extent even now — culture. Any discussion of race in the city inevitably mentions its historic tableaux, which was originally known as the Confederate Pageant and wasn’t rebranded until the early 2000s, but even outside the spring and fall pilgrimage seasons — in which the city’s garden clubs open their historic homes for tours — the historic realities of the Civil War, slavery and Jim Crow are a part of a complicated history and present. Some embrace that history with unquestioning enthusiasm, waving the banner Lost Cause, while others wrestle with being the inheritors of estates that were built and paid for by human chattel. Many members of the black community are descendants of those slaves, growing up in the shadows of homes that were raised by the blood and sweat of their kin but never gaining any social capital from it. Couple that with Jim Crow and civil rights eras that were as violent as the worst parts of the country, and race becomes an issue that almost always simmers just below the surface.
I met David one day while I was out doing an assignment for the newspaper, a weekly feature in which we threw a dart at a map and then went and wrote a story about whatever we found. It was usually an innocuous, inconsequential story, usually something about a grandmother spending time with her grandchildren or about friends who worked on antique cars together – typically, it was something very middle-class.
That day was different, however. The dart had landed on a street in a historically black neighborhood that had once been renowned for its success, but had drifted into decay in recent years. My editor had given us a rule that you were allowed to go only as far as one street over from where the dart landed to find a story, and normally that worked. In that town, one street over from shacks leaning in on each other could very easily be gentrified, or just as likely, bourgeoisie. Economic degeneration and revitalization in southwest Mississippi is a strange thing.
The street the dart landed on was by far the better of the three choices we had using the one-street-over rule, and even then there was a gang of Bloods standing at the corner eyeballing me and the photographer, Frank.
The first couple of houses we approached had “Keep Out” and “Beware of Dog” signs, and when we saw David sitting on a porch, he was working on a neighbor’s kerosene heater, tinkering and trying to get it to fire up. He had a plastic cup and a bottle of cheap whiskey on the porch next to him, whiskey I smelled before I ever saw it. It looked like a lazy afternoon, and he would be someone we could speak with and get a story quickly.
“Hey, Mr. Frank,” he called out, recognizing the photographer, who seemed to know everyone in that town, “What are you doing with that Jew in this neighborhood?”
After Frank and I both laughed at the comment (I’d been mistaken for being Jewish a number of times, several of them while with Frank in black neighborhoods), we explained what we were doing, and David agreed to talk to us. He talked about the history of his neighborhood (he alleged, among other things, that a nun had been hanged in his house in the 1880s), about his personal doubts about organized religion even though he occasionally attended a church, about how he wanted to help people and how he gathered and distributed information around his neighborhood about how to get back into school, start a business or get corporate grants. He talked a lot about race relations, how they had gotten better and how, in some cases, they had gotten worse.
He had a master’s degree in agriculture production and had been part of a program that had the goal of teaching young black men how to be commercial farmers and catfish producers. That had been going well until his work in the field got the best of him, leaving him out of commission for a long time, he said.
“Sunstroke is a hell of a thing to happen to a man,” he said. “Especially to a black man.”
Through all of this, he would occasionally give me a strange look.
Finally, he came out with it: “You look white, but I know you’re not all white.”
Like many people in the South, I’ve got some Chickasaw-Choctaw Nation genes, but I’ve never considered myself to be anything but white and have certainly never been bold enough to try to identify otherwise.
“You know how I know you’re not all white?” David said, his eyes intense. “I know that because you look me in the eyes. White people don’t look me in the eyes.”
Here was a man who — while a little rough around the edges — was educated and articulate (yes, I said it), but conditioned by a dynamic that expected me not to treat him as an equal. His bringing up what he perceived to be my own ethno-racial identity was predicated on the safety of the neighborhood.
I don’t remember what I said after that. Back then, making eye contact in conversation wasn’t so much a professional or human courtesy as it was a compulsion because I had a teacher who berated me for not doing so when I talked to her when I was 15. I was just trying to be polite to an adult who was much older than I was, and for a brief moment, I felt a pointless pang of corporate white guilt even though he had praised me for doing what he didn’t expect me to do.
I had already come to the conclusion that in the South race problems were rooted in more than just a hatred or disdain for that which is different, that it was a social construct that conflated socio-economics with melanin. The city was the location anthropologists chose to study in the 1941 (at the time) groundbreaking anthropological study, “Deep South,” and though at the time I hadn’t read it, I’d noticed similar dynamics to what the authors published — that racial boundaries are often about maintaining a caste system, which is why, for example, it’s often considered shameful for a rich white girl to date a black boy (even a rich black boy) but not for a white girl from one of the poorer trailer parks.
But David then did something that made me realize that everything we do, consciously or unconsciously, reinforces those caste systems.
He reached over, put his hands on my shoulder, and said, “Because you look me in the eyes, I now adopt you as my black brother. You are now one of us.”
That was the day I really grasped how my own race could import an unspoken dynamic into a conversation, especially with someone who has the living memory of some of our shared culture’s uglier moments. Here I was, a kid just out of school interacting with a man three times my age and with twice the education, and he was socially conditioned to assume I wouldn’t grant him a basic courtesy, whether out of a sense of superiority or fear. Until that point, my general beliefs about racism had been facile, the thought that if one does not speak or think with overt hatred they’ve covered their bases, and a few years later, when talk of non-verbal racism became mainstream, I thought back to that occasion.
The story I wrote from that afternoon, like many dart features, wasn’t very long or memorable. I’m sure that if David even read it, he laughed at it, as he would laugh at this writing.
But I remember it, and sometimes I still think about it. Since then, I’ve had opportunity to attend sessions where black people — especially older people — talked about the conditioning that was drilled into them from a young age, how they weren’t to look certain people directly in the eyes, how deferential language was non-negotiable and even how where one positioned themselves in a room or a public space were important considerations. While most of the overt behavior codes of the bad old days are now gone, the complexity of our interactions continue; in fact, it may be more difficult to root out now because most people will affirm that racism is bad, and thus don’t want to admit their own shortcomings.
(And if you don’t see how that doesn’t sometimes translate into frustration or even rage…)
I am fortunate in that I don’t get to qualify my own failings with the old social crutch of “That’s how I was raised;” our home was pretty open. But the culture around me being what it was, there were a lot of unconscious cues that I absorbed, and I’ll admit that there are still things I have to work on.
But I’ll give this: If I have to be called out for something, I’ll at least be looking you in the eye.
For more on battling racism, check out our other posts on the subject: