If my questions for Dandy were hard and unanswerable, I soon learned that many questions are just that way. In my own life, I was starting to encounter questions I couldn’t readily answer. One came from a girl whose name I can’t remember—one of the distant cousins who played with us in the backyard of one of my great-aunts’ bungalows farther west of us, part of the loosely related crowd that often turned up when my parents drove over for a visit. As the adults drank coffee and laughed in the kitchen, a parallel scene would unfold outside as Craig and I joined whatever pack of kids came with those adults. Sometimes it was awkward, all of us managing a forced camaraderie, but generally it worked out. Craig almost always disappeared into a basketball game. I’d jump double Dutch or try to fall into whatever banter was going on.
One summer day when I was about ten, I sat on a stoop, chatting with a group of girls my age. We were all in pigtails and shorts and basically just killing time. What were we discussing? It could have been anything—school, our older brothers, an anthill on the ground.
At one point, one of the girls, a second, third, or fourth cousin of mine, gave me a sideways look and said, just a touch hotly, “How come you talk like a white girl?”
The question was pointed, meant as an insult or at least a challenge, but it also came from an earnest place. It held a kernel of something that was confusing for both of us. We seemed to be related but of two different worlds.
“I don’t,” I said, looking scandalized that she’d even suggest it and mortified by the way the other girls were now staring at me.
But I knew what she was getting at. There was no denying it, even if I just had. I did speak differently than some of my relatives, and so did Craig. Our parents had drilled into us the importance of using proper diction, of saying “going” instead of “goin’？” and “isn’t” instead of “ain’t.” We were taught to finish off our words. They bought us a dictionary and a full Encyclopaedia Britannica set, which lived on a shelf in the stairwell to our apartment, its titles etched in gold. Any time we had a question about a word, or a concept, or some piece of history, they directed us toward those books. Dandy, too, was an influence, meticulously correcting our grammar or admonishing us to enunciate our words when we went over for dinner. The idea was we were to transcend, to get ourselves further. They’d planned for it. They encouraged it. We were expected not just to be smart but to own our smartness—to inhabit it with pride—and this filtered down to how we spoke.
Yet it also could be problematic. Speaking a certain way—the “white” way, as some would have it—was perceived as a betrayal, as being uppity, as somehow denying our culture. Years later, after I’d met and married my husband—a man who is light-skinned to some and dark-skinned to others, who speaks like an Ivy League–educated black Hawaiian raised by white middle-class Kansans—I’d see this confusion play out on the national stage among whites and blacks alike, the need to situate someone inside his or her ethnicity and the frustration that comes when it can’t easily be done. America would bring to Barack Obama the same questions my cousin was unconsciously putting to me that day on the stoop: Are you what you appear to be? Do I trust you or not?
I passed the rest of that day trying to say less to my cousin, feeling put off by her hostility, but also wanting her to see me as genuine—not trying to flaunt some advantage. It was hard to know what to do. All the while, I could hear the trickle of conversation going on between the adults in the kitchen nearby, my parents’ laughter ringing easy and loud over the yard. I watched my brother in the flow of a sweaty game with a group of boys on the adjacent street corner. Everyone seemed to fit in, except for me. I look back on the discomfort of that moment now and recognize the more universal challenge of squaring who you are with where you come from and where you want to go. I also realize that I was a long way, still, from finding my voice.
4
At school, we were given an hour-long break for lunch each day. Because my mother didn’t work and our apartment was so close by, I usually marched home with four or five other girls in tow, all of us talking nonstop, ready to sprawl on the kitchen floor to play jacks and watch All My Children while my mom handed out sandwiches. This, for me, began a habit that has sustained me for life, keeping a close and high-spirited council of girlfriends—a safe harbor of female wisdom. In my lunch group, we dissected whatever had gone on that morning at school, any beefs we had with teachers, any assignments that struck us as useless. Our opinions were largely formed by committee. We idolized the Jackson 5 and weren’t sure how we felt about the Osmonds. Watergate had happened, but none of us understood it. It seemed like a lot of old guys talking into microphones in Washington, D.C., which to us was just a faraway city filled with a lot of white buildings and white men.
My mom, meanwhile, was plenty happy to serve us. It gave her an easy window into our world. As my friends and I ate and gossiped, she often stood by quietly, engaged in some household chore, not hiding the fact that she was taking in every word. In my family, with four of us packed into less than nine hundred square feet of living space, we’d never had any privacy anyway. It mattered only sometimes. Craig, who was suddenly interested in girls, had started taking his phone calls behind closed doors in the bathroom, the phone’s curlicue cord stretched taut across the hallway from its wall-mounted base in the kitchen.
As Chicago schools went, Bryn Mawr fell somewhere between a bad school and a good school. Racial and economic sorting in the South Shore neighborhood continued through the 1970s, meaning that the student population only grew blacker and poorer with each year. There was, for a time, a citywide integration movement to bus kids to new schools, but Bryn Mawr parents had successfully fought it off, arguing that the money was better spent improving the school itself. As a kid, I had no perspective on whether the facilities were run-down or whether it mattered that there were hardly any white kids left. The school ran from kindergarten all the way through eighth grade, which meant that by the time I’d reached the upper grades, I knew every light switch, every chalkboard and cracked patch of hallway. I knew nearly every teacher and most of the kids. For me, Bryn Mawr was practically an extension of home.
As I was entering seventh grade, the Chicago Defender, a weekly newspaper that was popular with African American readers, ran a vitriolic opinion piece that claimed Bryn Mawr had gone, in the span of a few years, from being one of the city’s best public schools to a “run-down slum” governed by a “ghetto mentality.” Our school principal, Dr. Lavizzo, immediately hit back with a letter to the editor, defending his community of parents and students and deeming the newspaper piece “an outrageous lie, which seems designed to incite only feelings of failure and flight.”
Dr. Lavizzo was a round, cheery man who had an Afro that puffed out on either side of his bald spot and who spent most of his time in an office near the building’s front door. It’s clear from his letter that he understood precisely what he was up against. Failure is a feeling long before it becomes an actual result. It’s vulnerability that breeds with self-doubt and then is escalated, often deliberately, by fear. Those “feelings of failure” he mentioned were everywhere already in my neighborhood, in the form of parents who couldn’t get ahead financially, of kids who were starting to suspect that their lives would be no different, of families who watched their better-off neighbors leave for the suburbs or transfer their children to Catholic schools. There were predatory real estate agents roaming South Shore all the while, whispering to home owners that they should sell before it was too late, that they’d help them get out while you still can. The inference being that failure was coming, that it was inevitable, that it had already half arrived. You could get caught up in the ruin or you could escape it. They used the word everyone was most afraid of—“ghetto”—dropping it like a lit match.