Shawn had called me Nigger that entire summer: “Nigger, run and fetch those C-clamps!” or “It’s time for lunch, Nigger!” It had never given me a moment’s pause.
Then the world had turned upside down: I had entered a university, where I’d wandered into an auditorium and listened, eyes wide, mind buzzing, to lectures on American history. The professor was Dr. Richard Kimball, and he had a resonant, contemplative voice. I knew about slavery; I’d heard Dad talk about it, and I’d read about it in Dad’s favorite book on the American founding. I had read that slaves in colonial times were happier and more free than their masters, because the masters were burdened with the cost of their care. That had made sense to me.
The day Dr. Kimball lectured on slavery, he filled the overhead screen with a charcoal sketch of a slave market. The screen was large; as in a movie theater it dominated the room. The sketch was chaotic. Women stood, naked or half naked, and chained, while men circled them. The projector clacked. The next image was a photograph, black and white and blurred with age. Faded and overexposed, the image is iconic. In it a man sits, stripped above the waist, exposing for the camera a map of raised, crisscrossing scars. The flesh hardly looks like flesh, from what has been done to it.
I saw many more images in the coming weeks. I’d heard of the Great Depression years before when I’d played Annie, but the slides of men in hats and long coats lined up in front of soup kitchens were new to me. When Dr. Kimball lectured on World War II, the screen showed rows of fighter planes interspersed with the skeletal remains of bombed cities. There were faces mixed in—FDR, Hitler, Stalin. Then World War II faded with the lights of the projector.
The next time I entered the auditorium there were new faces on the screen and they were black. There hadn’t been a black face on that screen—at least none that I remembered—since the lectures on slavery. I’d forgotten about them, these other Americans who were foreign to me. I had not tried to imagine the end of slavery: surely the call of justice had been heard by all, and the issue had been resolved.
This was my state of mind when Dr. Kimball began to lecture on something called the civil rights movement. A date appeared on the screen: 1963. I figured there’d been a mistake. I recalled that the Emancipation Proclamation had been issued in 1863. I couldn’t account for that hundred years, so I assumed it was a typo. I copied the date into my notes with a question mark, but as more photographs flashed across the screen, it became clear which century the professor meant. The photos were black and white but their subjects were modern—vibrant, well defined. They were not dry stills from another era; they captured movement. Marches. Police. Firefighters turning hoses on young men.
Dr. Kimball recited names I’d never heard. He began with Rosa Parks. An image appeared of a policeman pressing a woman’s finger into an ink sponge. Dr. Kimball said she’d taken a seat on a bus. I understood him as saying she had stolen the seat, although it seemed an odd thing to steal.
Her image was replaced by another, of a black boy in a white shirt, tie and round-brimmed hat. I didn’t hear his story. I was still wondering at Rosa Parks, and how someone could steal a bus seat. Then the image was of a corpse and I heard Dr. Kimball say, “They pulled his body from the river.”
There was a date beneath the image: 1955. I realized that Mother had been four years old in 1955, and with that realization, the distance between me and Emmett Till collapsed. My proximity to this murdered boy could be measured in the lives of people I knew. The calculation was not made with reference to vast historical or geological shifts—the fall of civilizations, the erosion of mountains. It was measured in the wrinkling of human flesh. In the lines on my mother’s face.
The next name was Martin Luther King Jr. I had never seen his face before, or heard his name, and it was several minutes before I understood that Dr. Kimball didn’t mean Martin Luther, who I had heard of. It took several more minutes for me to connect the name with the image on the screen—of a dark-skinned man standing in front of a white marble temple and surrounded by a vast crowd. I had only just understood who he was and why he was speaking when I was told he had been murdered. I was still ignorant enough to be surprised.
* * *
—
“OUR NIGGER’S BACK!”
I don’t know what Shawn saw on my face—whether it was shock, anger or a vacant expression. Whatever it was, he was delighted by it. He’d found a vulnerability, a tender spot. It was too late to feign indifference.
“Don’t call me that,” I said. “You don’t know what it means.”
“Sure I do,” he said. “You’ve got black all over your face, like a nigger!”
For the rest of the afternoon—for the rest of the summer—I was Nigger. I’d answered to it a thousand times before with indifference. If anything, I’d been amused and thought Shawn was clever. Now it made me want to gag him. Or sit him down with a history book, as long as it wasn’t the one Dad still kept in the living room, under the framed copy of the Constitution.
I couldn’t articulate how the name made me feel. Shawn had meant it to humiliate me, to lock me in time, into an old idea of myself. But far from fixing me in place, that word transported me. Every time he said it—“Hey Nigger, raise the boom” or “Fetch me a level, Nigger”—I returned to the university, to that auditorium, where I had watched human history unfold and wondered at my place in it. The stories of Emmett Till, Rosa Parks and Martin Luther King were called to my mind every time Shawn shouted, “Nigger, move to the next row.” I saw their faces superimposed on every purlin Shawn welded into place that summer, so that by the end of it, I had finally begun to grasp something that should have been immediately apparent: that someone had opposed the great march toward equality; someone had been the person from whom freedom had to be wrested.
I did not think of my brother as that person; I doubt I will ever think of him that way. But something had shifted nonetheless. I had started on a path of awareness, had perceived something elemental about my brother, my father, myself. I had discerned the ways in which we had been sculpted by a tradition given to us by others, a tradition of which we were either willfully or accidentally ignorant. I had begun to understand that we had lent our voices to a discourse whose sole purpose was to dehumanize and brutalize others—because nurturing that discourse was easier, because retaining power always feels like the way forward.
I could not have articulated this, not as I sweated through those searing afternoons in the forklift. I did not have the language I have now. But I understood this one fact: that a thousand times I had been called Nigger, and laughed, and now I could not laugh. The word and the way Shawn said it hadn’t changed; only my ears were different. They no longer heard the jingle of a joke in it. What they heard was a signal, a call through time, which was answered with a mounting conviction: that never again would I allow myself to be made a foot soldier in a conflict I did not understand.
Dad paid me the day before I returned to BYU. He didn’t have the money to give what he’d promised, but it was enough to cover the half tuition I owed. I spent my last day in Idaho with Charles. It was a Sunday, but I didn’t go to church. I’d had an earache for two days, and during the night it had changed from a dull twinge to a constant sharp stab. I had a fever. My vision was distorted, sensitive to light. That’s when Charles called. Did I want to come to his house? I said I couldn’t see well enough to drive. He picked me up fifteen minutes later.