“The function, the very serious function of racism is distraction. It keeps you from doing your work. It keeps you explaining, over and over again, your reason for being. Somebody says you have no language and you spend twenty years proving that you do. Somebody says your head isn’t shaped properly so you have scientists working on the fact that it is. Somebody says you have no art, so you dredge that up. Somebody says you have no kingdoms, so you dredge that up. None of this is necessary. There will always be one more thing.” — Toni Morrison

Some time into my studies at university, as I was walking up the avenue that cut between the green fields of east campus and the wide blue of Lake Michigan, headphones in my ears and daydreaming about something or other, I came across a white classmate who was a rather good friend of mine striding along in a KKK costume.

He was in full regalia: the sheet covering the entirety of his body, the rope tied around his waist ready for lynching, the eye-slitted hood carried under his arm. He saw me and stopped to talk, so I had to stop as well. But, unlike him, I was unable to carry off a nonchalant conversation, and I asked him what he was doing with all that. He blushed, as he began to register how he appeared to me, and said it was for a joke. Then, at my shocked expression, he said it was for a class project. When I asked which one, since we were the same major and in nearly all the same classes that year at Northwestern, he muttered that it was something to do with his fraternity, and that he had to go.

We never spoke of this again. Instead, I remained silent, and we remained friends. He was part of the central group of the privileged, popular, and powerful in my predominantly white university—the kids whose parents’ money or connections already made them players in the careers to which the rest of us aspired. He and I worked on independent film projects together for years, attended the same parties where offers were extended; both my summer internship and the housing situation for that internship were landed because of this group of friends. As second- and third-generation legacies, scions of generational wealth and cultural capital, they had power and access. I, as the first-generation child of refugees, had only the brains and work ethic my parents had gifted me, but which were enough to secure me a tenuous place.

Speaking, I knew even back then, would have meant being shut out of that world. And learning to understand that world, my father had told me, wide-eyed with surprise that I did not yet get it, was the real reason for taking on the student loans and the work-study jobs necessary to afford the elite university I attended. The straight A’s were only half the point, my father had said. The other half was everything else—the cultural capital, the access—which my father, who had worked harder than I could ever understand to survive a genocide and get us to America, knew that I would need in order to succeed in this country.

But mostly, I was just afraid.

So, like many Black people in my situation, I stayed silent even as the racism grew. It was training, I was understanding, for the real world after university, which would be more of the same.

*

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Photo: John H. White. Courtesy of the National Archives at College Park. Public domain, via Wikimedia Commons.

You know why they call them Indians? Because Columbus thought he was in India. They’re called Indians because some white guy got lost.

—Herb Stempel, Quiz Show

We called them American bhua and American phupher, the middle of my father’s three older sisters and her husband. As the vanguard of my family’s transplants to the U.S., they’d been assigned these honorifics by their nieces and nephews living then in England. American phupher arrived in Chicago for a temporary stay in the late fifties, then returned permanently with bhua in 1971. Together they raised three children while she labored in an electronics assembly plant, and he worked first as a diesel engineer for the Chicago Transit Authority and later in its managerial ranks. In their earliest years here, they would occasionally receive a phone call from a stranger who had just arrived at O’Hare on British Airways or Air India. The callers didn’t speak much English, and they had no friends or family in the city; they’d simply found a pay phone in the terminal, opened the directory, and dialed the number next to any name that sounded like it came from their part of the world. When these calls came in, my uncle would drive from the family’s apartment in Logan Square to the airport and collect the newcomers, whether they were Punjabi, Pakistani, or Bangladeshi, whether they were Hindu, Muslim, or Sikh, and he and my aunt would host them, sometimes for months, until they had secured employment and apartment leases.

This is a kind of generosity that has been practiced by generations of immigrants to and from every part of the world. Among South Asians, such ethnic esprit de corps is captured most succinctly by the term desi, which Vijay Prashad defines to include those of Indian, Pakistani, Bangladeshi, Afghani, Sri Lankan, and Nepalese descent. It isn’t his invention. It’s commonplace enough among my family that I know it to mean one of us in a manner akin to the Italian paisan. Derived from Sanskrit, desi refers to umber skin and curried English, but—like paisan again—its application isn’t entirely seamless. Where outsiders might see homogeneity, immense internecine tensions permeate the histories of the desi peoples. Even among Indians arrived in the West from what is ostensibly a single country, there are chasms of cultural, linguistic, and religious difference that make India more like the fitful cohesion of Europe’s constituent nations than anything resembling the U.S. Uniting all our tongues, gods, cultures, and bodies under a single desi banner is tribalism elevated to a continental scale, and it doesn’t quite work.

Yet desi isn’t a wrong category for us to embrace. When you live in a place that doesn’t recognize differences between you and anyone who looks vaguely like you, you come to accept, even welcome, certain conflations. Partition isn’t much remembered. Who assassinated whose head of state and for what reason doesn’t seem to matter any longer. The cold war over Kashmir, the occupation of Amritsar, the Bangladesh Liberation War, the centuries-long history of persecution and conflict across South Asia—these are hardly known, much less understood, in the West. Here, survival matters. Wellness matters. It matters that we have each other. Growing up in Chicago in the eighties and nineties, it seemed to me that I really might be related to anyone with brown skin and a Bollywood accent. My “uncles” and “aunties” were Gujarati and Pakistani, Hindu and Muslim, Jatt Sikh and Saini. They were shopkeepers and cab drivers, laborers and tailors, professors and physicians. If it takes a village, I lived in a flourishing and richly populated one.

Still, in that village, I have long felt like a freeloader. Though I understand and speak Punjabi and can muddle through a modicum of Urdu and Hindi, though I wore kurta pajamas as a kid and can cook a few sabzis, I know little of the vastness and diversity of the desi nations. From my one visit to India, when I was four, I remember nothing but a sensation here, an image there: a water well between stalks of what might have been sugar cane, saag and corn flour roti cooking under an open sky at night, bathing in the reservoir surrounding the Golden Temple, smoke and the lingering smell of burning hanging over farm fields. This is the entirety of my firsthand reporting on a nation of more than a billion people and its sixty-five thousand years of history. Like every other child of immigrants here, first-generation or fifth-, my distance, my detachment, and my ignorance make me an American. Read More

Seventeenth-century Dutch map of Africa, Atlas van Dirk van der Hagen, ©Wikimedia commons

In fourth grade, my teacher assigned us a research report on a foreign country. She was a nice white lady. They all were. She said to choose a country we could trace our ancestry to. I was one of her favorites, but when she made that lesson plan, she was not thinking about me. Or Yvonne. We were the Black kids in class.

I asked my mom for help after school. She’s Black on her father’s side and Ashkenazi Jewish on her mother’s side; I thought she might get my bubbe on the phone to wax poetic about Eastern Europe. But she didn’t. Nor did she rant about the nerve of the nice white lady whose bright idea this was. If my mom was bitter, she didn’t let it show. She turned that mess into lemonade. She smiled and pulled out the map and we went back to Africa, Garvey on our minds.

Sometimes I learned more Black history in a week at home than I did in a lifetime of Februarys at school. I knew about slavery but I didn’t know about slavery. The information I had to work with was PG, maybe PG-13. Can we ever comprehend that level of unadulterated evil without living through it?

My peers were gripping safety scissors, sketching sauerkraut and four-leaf clovers, spreading glue on the back of a cutout of the Great Wall. I was nine years old, trying not to imagine the skin on my great-great-great-great-great-greats’ backs getting shredded by a braided leather whip that might also catch them behind the ears, where their hair hung in braids the Kardashian-Jenners could only dream of.

I looked down at the map. The men in the Romare Bearden print on the wall looked over my shoulder, too busy jamming on their instruments to tell me the right answer. I just wanted to get an A. I just wanted to be told what to do.

“Mom?”

“We don’t know—they made it so we don’t know. So now we get to pick. Something on the west coast, though. On this curve right here. Let me tell you about Gorée Island.”

She found a shred of autonomy for me, among so much dehumanization. We got to choose. We got to do what our ancestors didn’t.

Senegal. It was arbitrary. It meant everything.

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A Black woman friend who also has a white husband confesses at the height of the George Floyd protests: “Times like these, I don’t know why I’m with a white man.”

“That’s a thought I’ve had,” I say. Black people are fighting white supremacy with a force unlike any I’ve seen in my lifetime.

This time, the fight hits more personal, too. I had trouble being around white people at the onset of it; my rage was too thick. In my own house, it feels disloyal not to assume the battle lines. It’s like I’m stunting the cause of my life through affiliations that subvert it—most centrally, my husband. At night, sleeping beside him, I feel the guilt of betraying my people, of betraying myself. More than that, I feel lonely.

There is a balm for this sort of collective pain my people are experiencing. We have been supplying it to each other for centuries. In conversations with my Black women friends, I have felt soothed not by any one thing they’ve said, but by the gentle power of their complete understanding. And then I go home where I can’t help but see the country’s shadows in my husband’s face.

Let me back up. My husband is woke. He’s a senior director of diversity, inclusion, and belonging for a prominent tech company. He frequents protests more than I do, often with our children. He’s quick to correct microaggressions when he notices them. He’s viewed by many in our community as an accomplice who understands the history and weight of white supremacy, the perspectives of Black people fighting for equality, and the relevant corrections that might begin to upend generations of injustice. I am prouder of him than I can say.

Nevertheless, he’s a privileged white man: he’s been given the benefit of the doubt in schools, in the workplace, and just on the street for thirty-eight years. The comfort that comes from being appraised in that way can’t be overstated. It’s evident in the way he carries himself, the tone of voice he uses, the rights he assumes. Sometimes I read him as entitled. How could he not be? Our country has raised him that way.

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In Black Imagination, a complement to the series of exhibitions of the same name, Natasha Marin curates the voices of Black individuals: Black children, Black youth, the Black LGBTQ+ community, unsheltered and incarcerated and neurodivergent and other Black people. The thirty-six voices in the book are resonant on their own and deeply powerful when woven together by Marin. The following excerpt contains three responses to the prompt “Describe/Imagine a world where you are loved, safe, and valued.”

Photo: Bureau of Land Management. Public domain, via Wikimedia Commons.

close your eyes—
make the white
gaze disappear

*

You don’t talk about moving because I bought the house next to yours. You don’t try to touch my hair, without asking, without saying hello or even speaking when I walk past you. You don’t expect me to do all the work that no one else feels like doing. I’m just out in the world, being myself without fear, shimmering through a star-filled sky. —Laura Lucas, Seattle, Washington  Read More