Dreams from My Father: A Story of Race and Inheritance

by Barack Obama

It was as if they had bypassed the satisfactions that should come with the middle years, the convergence of maturity with time left, energy with means, a recognition of accomplishment that frees the spirit. At some point in my absence, they had decided to cut their losses and settle for hanging on. They saw no more destinations to hope for.

affirmative action,

After a week of my father in the flesh, I had decided that I preferred his more distant image, an image I could alter on a whim—or ignore when convenient. If my father hadn’t exactly disappointed me, he remained something unknown, something volatile and vaguely threatening.

Images, and his effect on other people. For whenever he spoke—his one leg draped over the other, his large hands outstretched to direct or deflect attention, his voice deep and sure, cajoling and laughing—I would see a sudden change take place in the family. Gramps became more vigorous and thoughtful, my mother more bashful; even Toot, smoked out of the foxhole of her bedroom, would start sparring with him about politics or finance, stabbing the air with her blue-veined hands to make a point. It was as if his presence had summoned the spirit of earlier times and allowed each of them to reprise his or her old role; as if Dr. King had never been shot, and the Kennedys continued to beckon the nation, and war and riot and famine were nothing more than temporary setbacks, and there was nothing to fear but fear itself. It fascinated me, this strange power of his, and for the first time I began to think of my father as something real and immediate, perhaps even permanent.

He spoke of the wild animals that still roamed the plains, the tribes that still required a young boy to kill a lion to prove his manhood. He spoke of the customs of the Luo, how elders received the utmost respect and made laws for all to follow under great-trunked trees. And he told us of Kenya’s struggle to be free, how the British had wanted to stay and unjustly rule the people, just as they had in America; how many had been enslaved only because of the color of their skin, just as they had in America; but that Kenyans, like all of us in the room, longed to be free and develop themselves through hard work and sacrifice.

He remains opaque to me, a present mass; when I mimic his gestures or turns of phrase, I know neither their origins nor their consequences, can’t see how they play out over time. But I grow accustomed to his company.

I hear him still: As I follow my father into the sound, he lets out a quick shout, bright and high, a shout that leaves much behind and reaches out for more, a shout that cries for laughter.

retinue

placid

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.

From time to time he would include advice, usually in the form of aphorisms I didn’t quite understand (“Like water finding its level, you will arrive at a career that suits you”).

Richard Wright and Langston Hughes

Yet even then, as young as I was, I had already begun to sense that most of the people in the bar weren’t there out of choice, that what my grandfather sought there was the company of people who could help him forget his own troubles, people who he believed would not judge him. Maybe the bar really did help him forget, but I knew with the unerring instincts of a child that he was wrong about not being judged. Our presence there felt forced, and by the time I had reached junior high school I had learned to beg off from Gramps’s invitations, knowing that whatever it was I was after, whatever it was that I needed, would have to come from some other source.

By the time I reached high school, I was playing on Punahou’s teams, and could take my game to the university courts, where a handful of black men, mostly gym rats and has-beens, would teach me an attitude that didn’t just have to do with the sport. That respect came from what you did and not who your daddy was. That you could talk stuff to rattle an opponent, but that you should shut the hell up if you couldn’t back it up. That you didn’t let anyone sneak up behind you to see emotions—like hurt or fear—you didn’t want them to see. And something else, too, something nobody talked about: a way of being together when the game was tight and the sweat broke and the best players stopped worrying about their points and the worst players got swept up in the moment and the score only mattered because that’s how you sustained the trance. In the middle of which you might make a move or a pass that surprised even you, so that even the guy guarding you had to smile, as if to say, “Damn …”

caricature

Each of us chose a costume, armor against uncertainty. At least on the basketball court I could find a community of sorts, with an inner life all its own. It was there that I would make my closest white friends, on turf where blackness couldn’t be a disadvantage.

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.

If he decided not to, if he treated you like a man or came to your defense, it was because he knew that the words you spoke, the clothes you wore, the books you read, your ambitions and desires, were already his. Whatever he decided to do, it was his decision to make, not yours, and because of that fundamental power he held over you, because it preceded and would outlast his individual motives and inclinations, any distinction between good and bad whites held negligible meaning. In fact, you couldn’t even be sure that everything you had assumed to be an expression of your black, unfettered self—the humor, the song, the behind-the-back pass—had been freely chosen by you. At best, these things were a refuge; at worst, a trap. Following this maddening logic, the only thing you could choose as your own was withdrawal into a smaller and smaller coil of rage, until being black meant only the knowledge of your own powerlessness, of your own defeat. And the final irony: Should you refuse this defeat and lash out at your captors, they would have a name for that, too, a name that could cage you just as good. Paranoid. Militant. Violent. Nigger.

Baldwin, Ellison, Hughes, Wright, DuBois.

I kept finding the same anguish, the same doubt; a self-contempt that neither irony nor intellect seemed able to deflect. Even DuBois’s learning and Baldwin’s love and Langston’s humor eventually succumbed to its corrosive force, each man finally forced to doubt art’s redemptive power, each man finally forced to withdraw, one to Africa, one to Europe, one deeper into the bowels of Harlem, but all of them in the same weary flight, all of them exhausted, bitter men, the devil at their heels. Only Malcolm X’s autobiography seemed to offer something different. His repeated acts of self-creation spoke to me; the blunt poetry of his words, his unadorned insistence on respect, promised a new and uncompromising order, martial in its discipline, forged through sheer force of will.

one line in the book stayed me. He spoke of a wish he’d once had, the wish that the white blood that ran through him, there by an act of violence, might somehow be expunged. I knew that, for Malcolm, that wish would never be incidental. I knew as well that traveling down the road to self-respect my own white blood would never recede into mere abstraction. I was left to wonder what else I would be severing if and when I left my mother and my grandparents at some uncharted border.

“You can’t blame Stan for what he is,” Frank said quietly. “He’s basically a good man. But he doesn’t know me. Any more than he knew that girl that looked after your mother. He can’t know me, not the way I know him. Maybe some of these Hawaiians can, or the Indians on the reservation. They’ve seen their fathers humiliated. Their mothers desecrated. But your grandfather will never know what that feels like. That’s why he can come over here and drink my whiskey and fall asleep in that chair you’re sitting in right now. Sleep like a baby. See, that’s something I can never do in his house. Never. Doesn’t matter how tired I get, I still have to watch myself. I have to be vigilant, for my own survival.”

“What I’m trying to tell you is, your grandma’s right to be scared. She’s at least as right as Stanley is. She understands that black people have a reason to hate. That’s just how it is. For your sake, I wish it were otherwise. But it’s not. So you might as well get used to it.”

Everybody was welcome into the club of disaffection.

That was the problem with booze and drugs, wasn’t it? At some point they couldn’t stop that ticking sound, the sound of certain emptiness.

“A healthy, dose of guilt never hurt anybody. It’s what civilization was built on, guilt. A highly underrated emotion.”

What had Frank called college? An advanced degree in compromise.

he complained about his feet, the corns and bone spurs that he insisted were a direct result of trying to force African feet into European shoes.

You’re not going to college to get educated. You’re going there to get trained. They’ll train you to want what you don’t need. They’ll train you to manipulate words so they don’t mean anything anymore. They’ll train you to forget what it is that you already know.

They’ll train you so good, you’ll start believing what they tell you about equal opportunity and the American way and all that shit. They’ll give you a corner office and invite you to fancy dinners, and tell you you’re a credit to your race. Until you want to actually start running things, and then they’ll yank on your chain and let you know that you may be a well-trained, well-paid nigger, but you’re a nigger just the same.”

You’ve got to go. I’m just telling you to keep your eyes open. Stay awake.”

had stumbled upon one of the well-kept secrets about black people: that most of us weren’t interested in revolt; that most of us were tired of thinking about race all the time; that if we preferred to keep to ourselves it was mainly because that was the easiest way to stop thinking about it, easier than spending all your time mad or trying to guess whatever it was that white folks were thinking about you.

I was more like the black students who had grown up in the suburbs, kids whose parents had already paid the price of escape. You could spot them right away by the way they talked, the people they sat with in the cafeteria. When pressed, they would sputter and explain that they refused to be categorized. They weren’t defined by the color of their skin, they would tell you. They were individuals.

The minority assimilated into the dominant culture, not the other way around. Only white culture could be neutral and objective. Only white culture could be nonracial, willing to adopt the occasional exotic into its ranks. Only white culture had individuals.

We become only so grateful to lose ourselves in the crowd, America’s happy, faceless marketplace; and we’re never so outraged as when a cabbie drives past us or the woman in the elevator clutches her purse, not so much because we’re bothered by the fact that such indignities are what less fortunate coloreds have to put up with every single day of their lives—although that’s what we tell ourselves—but because we’re wearing a Brooks Brothers suit and speak impeccable English and yet have somehow been mistaken for an ordinary nigger. Don’t you know who I am? I’m an individual!

we discussed neocolonialism, Franz Fanon, Eurocentrism, and patriarchy.

I know that after what seemed like a long absence, I had felt my voice returning to me that afternoon with Regina. It remained shaky afterward, subject to distortion. But entering sophomore year I could feel it growing stronger, sturdier, that constant, honest portion of myself, a bridge between my future and my past.

noticed that people had begun to listen to my opinions. It was a discovery that made me hungry for words. Not words to hide behind but words that could carry a message, support an idea.

“It’s happening an ocean away. But it’s a struggle that touches each and every one of us. Whether we know it or not. Whether we want it or not. A struggle that demands we choose sides. Not between black and white. Not between rich and poor. No—it’s a harder choice than that. It’s a choice between dignity and servitude. Between fairness and injustice. Between commitment and indifference. A choice between right and wrong …”

The rally is about you. The speech is about you. The hurt is always your hurt. Well, let me tell you something, Mr. Obama. It’s not just about you. It’s never just about you. It’s about people who need your help. Children who are depending on you. They’re not interested in your irony or your sophistication or your ego getting bruised. And neither am I.”

Look at yourself before you pass judgment. Don’t make someone else clean up your mess. It’s not about you. They were such simple points, homilies I had heard a thousand times before, in all their variations, from TV sitcoms and philosophy books, from my grandparents and from my mother. I had stopped listening at a certain point, I now realized, so wrapped up had I been in my own perceived injuries, so eager was I to escape the imagined traps that white authority had set for me. To that white world, I had been willing to cede the values of my childhood, as if those values were somehow irreversibly soiled by the endless falsehoods that white spoke about black. Except now I was hearing the same thing from black people I respected, people with more excuses for bitterness than I might ever claim for myself. Who told you that being honest was a white thing? they asked me. Who sold you this bill of goods, that your situation exempted you from being thoughtful or diligent or kind, or that morality had a color? You’ve lost your way, brother. Your ideas about yourself—about who you are and who you might become—have grown stunted and narrow and small.

How had that happened? I started to ask myself, but before the question had even formed in my mind, I already knew the answer. Fear.

The constant, crippling fear that I didn’t belong somehow, that unless I dodged and hid and pretended to be something I wasn’t I would forever remain an outsider, with the rest of the world, black and white, always standing in judgment.

Never let fear diminish your voice and push you in a corner.

been just about me. My fear. My needs. And now?

and in her sagging face I saw that what bound us together went beyond anger or despair or pity. What was she asking of me, then? Determination, mostly. The determination to push against whatever power kept her stooped instead of standing straight. The determination to resist the easy or the expedient. You might be locked into a world not of your own making, her eyes said, but you still have a claim on how it is shaped. You still have responsibilities.

I have a responsibility to stake my claim in this world and not cower.

My identity might begin with the fact of my race, but it didn’t, couldn’t, end there. At least that’s what I would choose to believe.

Beneath the layers of hurt, beneath the ragged laughter, I heard a willingness to endure. Endure—and make music that wasn’t there before.

Endure and leave amark

What I needed was a community, I realized, a community that cut deeper than the common despair that black friends and I shared when reading the latest crime statistics, or the high fives I might exchange on a basketball court. A place where I could put down stakes and test my commitments.

Uncertain of my ability to steer a course of moderation, fearful of falling into old habits, I took on the temperament if not the convictions of a street corner preacher, prepared to see temptation everywhere, ready to overrun a fragile will.

Black Orpheus,