15 December 2016

The Atlantic: The Problem With Obama's Faith in White America

In 2007, the very idea of a President Barack Obama was ridiculous to me. I was and am southern, god bless. I am black. I come from black people who are southerners even when they were New Yorkers for a spell. We are the black American story of enslavement, rural migration, urban displacement, resistance, boostrapping, mobility, and class fragility. In this milieu we, as a friend once described it, know our whites. To know our whites is to understand the psychology of white people and the elasticity of whiteness. It is to be intimate with some white persons but to critically withhold faith in white people categorically. It is to anticipate white people’s emotions and fears and grievances because their issues are singularly our problem. To know our whites is to survive without letting bitterness rot your soul. [...]

Back at home, the black people I know were positive that white people were crazy to think that he could win. My mother told me as much: “White people are crazy.” She, like me, knew her whites. I went home that night and told her that I had seen, not new whites, but white people doing what people do: coalescing around shared interests. Only their shared interests converged with my own. These white people were not new. They still had more money, more power than we had. They were as young as me but lived in million-dollar estates. They would still negotiate the daily experience of racial segregation in their neighborhoods and schools and jobs but they had, for a million reasons, chosen this black man as “their guy.” [...]

The other interpretation of liminality, or double-consciousness, that Obama is said to represent is more complicated. Not only does one trapped between two sets of social norms understand each better, but he is often blinded to the ways in which they are in conflict. Duality can breed insight but it can also breed delusions. The challenge of holding two sets of social selves, two ways of being and understanding the world at one time is to soften the edges so much that for the liminal, the edges no longer exist.

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