Dreams and realities seem often to have collided in the life of the young Barack Obama – something that he observed with perceptiveness and sagacity. Long before he became the 44th President of the United States of America, when what he was best-known for was becoming the first black editor of the Harvard Law Review, Obama was given the chance to tell his story, and he made the most of it, in the form of his 1995 memoir Dreams from My Father: A Story of Race and Inheritance.
As Obama has often stated, in a variety of venues, his racial and cultural background is more complex than that of many of his fellow Americans. His father was a black Kenyan who participated in Kenya’s campaign for independence from Great Britain, studied in the United States, and sometimes suffered when his independent-mindedness brought him into conflict with Kenya’s post-colonial rulers. His mother was a white, Anglo-American woman from a conservative-leaning Kansas family, and she believed strongly in the possibilities of a civil-rights-conscious, multicultural America, telling the young Barack that “To be black was to be the beneficiary of a great inheritance, a special destiny, glorious burdens that only we were strong enough to bear” (p. 50).
The complexities of the young Barack Obama’s sense of identity were further emphasized by his growing-up years in Hawaii, a state where the racial and cultural mix is different from anything in the other 49 states. And when the marriage between young Barack’s father and mother fell apart, Barack’s mother remarried and took her young son all the way to Indonesia, giving the youthful Barack an experience of life in a Third World nation.
Small wonder that Barack Obama often grappled with questions of identity. He recalls at one point that “Away from my mother, away from my grandparents, I was engaged in a fitful interior struggle. I was trying to raise myself to be a black man in America, and beyond the given of my appearance, no one around me seemed to know exactly what that meant” (p. 75). With his multicultural heritage, his experience of negotiating existence in many different societies both within and outside the United States, Obama remembers how “I learned to slip back and forth between my black and white worlds, understanding that each possessed its own language and customs and structures of meaning, convinced that with a bit of translation on my part the two worlds would eventually cohere” (p. 81).
Obama’s recollections of his time in Hawaii are engaging and vivid – so much so that a number of travel books recommend Dreams from My Father as a reading accompaniment for one’s holiday travel to the Aloha State. I share in that assessment – our tourguide on one Pearl Harbor visit, as we were on our way back to our hotel room at the Ilikai Hotel in Waikiki, made sure to point out the Punahou School in the Lower Manoa district of Honolulu, and stated, with evident pride, that “That’s where Barack Obama went to school!” At the same time, Hawaii-bound readers should be aware that Obama’s recollections of Punahou, while every bit as compelling as all other parts of the book, are done by page 90 of a 443-page book. Obama has much more of a story to tell after leaving Honolulu.
Obama began his college education at Occidental College in Los Angeles, where his grappling with issues of race and identity continued. At one point, he recalls how, after participating in a college rally favouring divestment from apartheid South Africa, and feeling that nothing he might do could do any good, Obama reconsidered after hearing the testimony of a friend and fellow student and getting a sense of her commitment to the movement. Obama, imagining the difficult positions of poor people of minority background across the nation and around the world, describes his epiphany thus: “You might be locked into a world not of your own making…but you still have a claim on how it is shaped. You still have responsibilities….My identity might begin with the fact of my race, but it didn’t, couldn’t, end there” (pp. 110-11). That sense of responsibility certainly extended into his eventual commitment to public service, from U.S. Senator for Illinois to President of the United States.
Yet long before he entered the Oval Office, Obama was working in much humbler offices, as a community organizer in Chicago. There, once again, Obama found himself engaging the complexities of race and identity in American life. At one point, Obama became concerned when he saw that one of his co-workers, Ruby, was wearing blue contact lenses – as if accepting, at some level, “white�� standards of what is beautiful. I thought at once of Toni Morrison’s novel The Bluest Eye (1977), with its exploration, through similar imagery and symbolism, of similar subject matter; and I would imagine that other readers have drawn the same association.
Ruby was hurt and offended by Obama’s questions about her blue contact lenses; and in an effort to heal that breach, and to encourage Ruby to take pride in her own African American heritage, Obama took her to a performance of Ntozake Shange’s play for colored girls who have considered suicide/when the rainbow is enuf (1975). Characteristically, Obama does not name the play, but trusts readers to make the connection themselves.
Ruby was clearly moved by the play’s tableau of seven African American women “telling their stories, singing their songs”, recounting their sufferings and travails and celebrating their moments of triumph; and when the play is over, “As we waited for the car to warm up, Ruby leaned over and kissed me on the cheek. ‘Thanks.’ Her eyes, deep brown, were shimmering. I grabbed her gloved hand and gave it a quick squeeze before starting to drive. Nothing more was said; for the entire ride back to the South Side, until I left her at her door and wished her good night, we never broke that precious silence” (pp. 205-06).
Eventually, Obama had the chance to travel to his father’s Kenyan homeland. I appreciated the vividness of Obama’s impressions of Nairobi as he looks back upon his arrival there:
The city center was smaller than I’d expected, with much of the colonial architecture still intact: row after row of worn, whitewashed stucco from the days when Nairobi was little more than an outpost to service British railway construction. Alongside these buildings, another city emerged, a city of high-rise offices and elegant shops, hotels with lobbies that seemed barely distinguishable from their counterparts in Singapore or Atlanta. It was an intoxicating, elusive mixture, a contrast that seemed to repeat itself wherever we went: in front of the Mercedes-Benz dealership, where a train of Masai women passed by on the way to market, their heads shaven clean, their slender bodies wrapped in red shukas, their earlobes elongated and ringed with bright beads; or at the entrance to an open-air mosque, where we watched a group of bank officers carefully remove their wing-tipped shoes and bathe their feet before joining farmers and ditchdiggers in afternoon prayer. It was as if Nairobi’s history refused to settle in ordinary layers, as if what was then and what was now fell in constant, noisy collision. (p. 308)
Obama is welcomed home by his Kenyan family, to a place where he has never been before. At the same time, identity is as complex a thing in Kenya as it is in the United States of America. In Kenya, Obama learns more about his father’s father Onyango – the man who had opposed the marriage of the elder Barack Obama to an Anglo-American woman – and learns that, once again, it’s complicated, as Onyango, while opposing British rule in Kenya, had in his youth taken a number of service-level jobs that were about the best opportunity available to many young Kenyans of that time. Obama recalls how
I knew that, as I had been listening to the story of our grandfather’s youth, I, too, had felt betrayed. My image of Onyango, faint as it was, had always been of an autocratic man – a cruel man, perhaps. But I had also imagined him an independent man, a man of his people, opposed to white rule. There was no real basis for this image, I now realized – only the letter he had written to Gramps [the father of Obama’s mother] saying that he didn’t want his son marrying white. That, and his Muslim faith, which in my mind had become linked with the Nation of Islam back in the States. What Granny had told us scrambled that image completely, causing ugly words to flash across my mind. Uncle Tom. Collaborator. (pp. 405-06)
Reading Dreams from My Father, one gets a strong sense of Obama’s powerful intellect, his devotion to rationalism, his commitment to justice. I can almost hear Obama’s voice – his head tilted slightly back as he speaks (John F. Kennedy did the same thing), his voice calm and assured, his rhetoric an invitation to a shared sense of community and a dedication to the common good.
I admire Barack Obama’s work and ideas, and I supported both of his presidential campaigns in 2008 and 2012. Yet one does not have to agree with Obama’s political ideals or policy positions to find Dreams from My Father a compelling exploration of one man’s efforts to make sense of a complicated heritage – his own, and that of his country.