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Notes of a Native Son

James Baldwin



  FOR

  PAULA MARIA

  AND

  GEBRIL

  Contents

  Introduction by Edward P. Jones

  Acknowledgments

  Preface to the 1984 Edition

  Autobiographical Notes

  PART ONE

  Everybody’s Protest Novel

  Many Thousands Gone

  Carmen Jones: The Dark Is Light Enough

  PART TWO

  The Harlem Ghetto

  Journey to Atlanta

  Notes of a Native Son

  PART THREE

  Encounter on the Seine: Black Meets Brown

  A Question of Identity

  Equal in Paris

  Stranger in the Village

  Introduction

  I did not know James Baldwin the essayist before my first year of college. I knew only the James Baldwin of novels and short stories and plays, a trusted man who gave me, with his Harlem and his Harlem people, the kind of world I knew so well from growing up in my Washington, D.C. They were all one family, the people in Harlem and the people in Washington, Baldwin told me in that way of all grand and eloquent writers who speak the eternal and universal by telling us, word by hard-won word, of the minutiae of the everyday: The church ladies who put heart and soul into every church service as if to let their god know how worthy they are to step through the door into his heaven. The dust of poor folks’ apartments that forever hangs in the air as though to remind the people of their station in life. The streets of a city where the buildings Negroes live in never stand straight up but lean in mourning every which way.

  So I knew this Baldwin and, in that strange way of members of the same family, he knew me. When I went off to college in late August 1968, I took few books, anticipating the adequacy of the library that awaited me at Holy Cross College. I packed only two books of nonfiction, both bought in a used bookstore not long after I was accepted to college. Both had never been read. The first was a ponderous 1950s tome on writing logical and well-reasoned essays. I was never to read it in my time at Holy Cross, perhaps because it was so inaccessible. (Seeing it on my dormitory room’s bookshelf, Clarence Thomas, a month before his graduation from Holy Cross in 1971, purchased the book from me for $5; I do not recall what I paid for it.) And the second was Notes of a Native Son. I was going off to a new life, a life of the mind and education among white people, and I felt that since Baldwin’s fiction had taught me so much about black people, his essays might have a similar effect given where I was going.

  I entered Holy Cross as a mathematics major, primarily because I had done well in math in high school. I was extremely shy then, and I had never had my vision tested and did not know enough about anything to realize that my frequent inability to see the blackboard could be solved with eyeglasses. I sat in the back of the freshman calculus class run by a standoffish professor who spent most of the period with his back to his students as he wrote on the blackboard, and with all of that, I fell further and further behind as the semester progressed.

  I will go into English, I told myself in December, knowing how much I loved to read and knowing that a calculus D was coming and so there would be no life in mathematics. Before leaving for Christmas vacation, I picked up Notes of a Native Son for the first time, perhaps understanding that now my life would be increasingly one of essay writing. The first thing James Baldwin tells me in “Autobiographical Notes” is, “I was born in Harlem….” A simple, unadorned statement, as if in saying it plainly the reader would have a better sense of the importance of that fact. It was Harlem, but because I was so familiar with the Baldwin of fiction, the Baldwin whose black people could be Washingtonians, he could only have begun to connect in a better way if he had said, “I was born in Washington, D.C….”

  A good bit of that introductory essay deals with being a writer, something that would not have much meaning for me for many years: the necessity of delving into oneself to be able to tell the truth about the world one writes about; the difficulties of being a Negro writer when “the Negro problem” is so widely written about; the desire, at the end of the day, to be “a good writer.”

  But within that short essay is a thirty-one-year-old, somewhat worldly man (I did not get my first passport until I was fifty-four) who is still grappling with having been born into a small and often less than caring world, which was, for good or bad, a part of a larger world that generally rejected him and his small world. I was a Holy Cross student—often happy to be a student at “the Cross”—but I knew every time I stepped out of my room in Beaven dormitory that no part of that place in Worcester, Massachusetts, had been made with me in mind. I felt that but did not yet have very many words for it. Baldwin gave them to me. This is Baldwin, with his “special attitude,” talking of Shakespeare and the cathedral at Chartres and Rembrandt and the Empire State Building and Bach: “These were not really my creations, they did not contain my history; I might search in them in vain forever for any reflection of myself. I was an interloper; this was not my heritage.”

  And so he continued throughout the rest of Notes, a gloriously keen and sensitive mind, something I did not completely appreciate at the time, something I’m sure he would smile about now. I confess that I could not then grasp some of his more complex thoughts, perhaps because I was merely too young and the world had yet to take such a harsh hold on me. And other thoughts of his I just dismissed, no doubt because I was, again, too young and because I was developing a militant streak that scoffed at notions not in line with my own developing ones. That militancy came naturally with the murder of Martin Luther King Jr. and the Vietnam War and with the new awareness that I was black in a white world. The militant me asked, for example, why would Baldwin write at times as if he were not black but some observer, a guilty one, true, but still an observer. “Our dehumanization of the Negro then,” he says to me in “Many Thousands Gone,” “is indivisible from dehumanization of ourselves: the loss of our own identity is the price we pay for our annulment of his.” And later: “We (Americans in general, that) like to point to Negroes and to most of their activities with a kind of tolerant scorn….”

  But with my focus on the constant use of words like “we” and “our,” it was easy for eighteen-year-old me in those last days of December 1968 to lose sight of so much of the truth and pain of that and other statements in “Thousands.” People, I have learned, have a way of taking root in one’s still-developing mind without our knowing it, especially people, like Baldwin, who live in the world of words. How else, then, to explain my every effort to tell in a novel as best I could the stories of slave masters, black and white, and how slavery crushed their souls every morning they got up from their beds and thanked their god for their dominion over others. If I knew the importance of telling that, it was because Baldwin and his kind had planted the idea long ago. (I give him so much credit because he was in the minority of all the black writers I was reading who understood the importance of giving white people their due as full-fledged human beings. Even before I knew I would get into this writing thing, Baldwin told me this: You do not have to fully humanize your black characters by dehumanizing the white ones.)

  Traveling with Baldwin through Notes’ “The Harlem Ghetto,” “Journey to Atlanta,” and “Notes of a Native Son,” I was given a grander portrait of the man I had known only through fiction. His fiction certainly had an unprecedented and absolute life of its own, and I might have tried to imagine the man I was dealing with, but those essays afforded me something beyond the postage stamp–sized pictures of him and the few sentences of biography that came with my paperback editions of, say, Go Tell It on the Mountain or Another Country. He would have been Baldwin had I never read those essays, but he would not have b
een real enough to deign to share a moment or two with me. The fiction offered a person of enormous humanity. The essays offered a man, a neighbor, or, yes, an older brother.

  I had gone through the Washington, D.C., riots after King’s assassination, an explosion that took place some twenty-five years after the Harlem riots Baldwin describes in “Notes.” Different city, different actors, but the same script as that used in the nationwide riots of the 1910s, also a conflagration that included Washington. I was mainly on the periphery of matters that April 1968. (My poor mother had enough to worry about; the last thing I wanted was to add another thousand pounds to her burden and have her see her college-bound child in jail.) And with a summer job and college looming, I had not had time to assess my feelings or consider those of my classmates or neighbors. The wonderful thing about writers like Baldwin is the way we read them and come across passages that are so arresting we become breathless and have to raise our eyes from the page to keep from being spirited away. During those few days in April, I had been out and about enough in my city to sense something new and different about all the shouting and window-breaking and looting people, something ancient and deep. This is Baldwin explaining to me in words written twelve years after the Harlem riots and thirteen years before the Washington riots: “[S]omething heavy in their stance seemed to indicate that they had all, incredibly, seen a common vision, and on each face there seemed to be the same strange, bitter shadow.”

  Time after time, he keeps doing this so that it becomes not enough for the reader to just raise the eyes to find breath again. In “Equal in Paris,” there is the sad tale of Baldwin being jailed for days during Christmastime in 1949 after being given a used hotel sheet he did not know had been stolen. Yes. Days. Used sheet. One does not understand the full meaning of “Kafkaesque” until this tale has been absorbed. Baldwin does not say it outright, but what becomes clear with his journey through a perversely blind justice system is that France, for “all the wretched,” had not moved very far from what the people were enduring before the French Revolution.

  It is all so utterly absurd (and this absurdity is another layer of oppression) that it truly becomes humorous. And with that as well is Baldwin’s realization that the people who run such a system are first cousins of those who run things in “my native land.” He cannot escape them, even in a place called Paris, and he is better for knowing this. “In some deep, black, stony, and liberating way, my life, in my own eyes, began during that first year in Paris….”

  And so he continues on, page after page, offering light and understanding and a ruthless insistence not so much that he is correct with his vision of matters, but that to ignore his side of things is to see only a partial picture that will not lead to lasting solutions. I can see this best now that I have reread Notes for this essay and now that life has done things to me. Which is why his book is to be treasured. In small ways, in large ways.

  Of the Amsterdam Star-News, he notes in “The Harlem Ghetto” that it “is Republican [no doubt the legacy of Abraham Lincoln freeing the slaves with the belief that it would shorten the Civil War], a political affiliation that has led it into some strange doubletalk….” I had to chuckle. He was writing of possibly gentler, kinder Republicans, who were, in a matter of years, to grow into even more vicious and uncaring political animals. I do not know if Baldwin witnessed any of what happened when black conservatives came out of the woodwork during Ronald Reagan’s presidency. A collection of blacks who to this day have to defend all the white racists in the various spokes of the Republican Party wheel. Doubletalk.

  And the entire essay “Journey to Atlanta” is a grand cautionary story about black politicians and white radicals and liberals, who with their own doubletalk seek to mask a paternalism that sees black people as no more than children. As I read his words again, I kept thinking of all the white liberals around Washington, D.C., who wrote racist comments in 2010 to area newspapers and blogs after the black mayor (a rather reviled figure among many black folks) was defeated by another black candidate, complaining that “nigger” voters simply did not know what was good for them. Baldwin—with his tale of his teenage brother David going South—offered his warning in 1948.

  One of the wonders of coming back to Notes after such a long time is how “current” Baldwin is. That might sound like a cliché, but in so many instances in our lives we learn that some clichés are built on things solid and familiar and timeless. “Journey to Atlanta” is but one of a hundred examples in Notes. What also comes across, again, is how optimistic James Baldwin was about himself, his world, black people. Even when he describes the awfulness of being black in America, he presents us with an optimism that is sometimes like subtle background music, and sometimes like an insistent drumbeat. But through it all, with each word—perhaps as evidence of a man certain of his message—he never shouts.

  —Edward P. Jones

  June 29–July 5, 2012

  Washington, D.C.

  Acknowledgments

  The author is grateful to the following publications for permission to reprint material that first appeared in their pages: Commentary for “Carmen Jones” (which appeared in the January 1955 issue as “Life Straight in De Eye”), “The Harlem Ghetto” (February 1948), and “Equal in Paris” (March 1955); Harper’s Magazine for “Notes of a Native Son” (November 1955) and “Stranger in the Village” (October 1953); The New Leader for “Journey to Atlanta” (October 9, 1948); Partisan Review for “Everybody’s Protest Novel” (June 1949), “Many Thousands Gone” (November–December 1951), and “A Question of Identity” (July–August 1954); and The Reporter for “Encounter on the Seine” (which appeared in the issue of June 6, 1950, as “The Negro in Paris”).

  Preface to the 1984 Edition

  James Baldwin

  It was Sol Stein, high school buddy, editor, novelist, playwright, who first suggested this book. My reaction was not enthusiastic: as I remember, I told him that I was too young to publish my memoirs.

  I had never thought of these essays as a possible book. Once they were behind me, I don’t, in fact, think that I thought of them at all. Sol’s suggestion had the startling and unkind effect of causing me to realize that time had passed. It was as though he had dashed cold water in my face.

  Sol persisted, however, and so did the dangers and rigors of my situation. I had returned from Paris, in 1954, out of motives not at all clear to me. I had promised a Swiss friend a visit to the land of my birth, but that, I think, has to be recognized as a pretext: it fails to have the weight of a motive. I find no objective reason for my return to America at that time—I am not sure that I can find the subjective one, either.

  Yet, here I was, at the top of 1954, several months shy of thirty, scared to death, but happy to be with my family and my friends. It was my second return since my departure, in 1948.

  I had returned in 1952, with my first novel, stayed long enough to show it to my family, and to sell it, and, then, I hauled on out of here. In 1954, I came back with The Amen Corner, and I was working on Giovanni’s Room—which had broken off from what was to become Another Country.

  Actually, ’54–’55, in spite of frightening moments, and not only in retrospect, was a great year. I had, after all, survived something—the proof was that I was working. I was at the Writer’s Colony, Yaddo, in Saratoga Springs, when my buddy, Marlon Brando, won the Oscar, and I watched Bette Davis present it to him, and kiss him, on TV. The late Owen Dodson called me there, from Washington, D.C., to say that he was directing, at Howard University, a student production of my play. I went to Washington, where I met the late, great E. Franklin Frazier and the great Sterling Brown. Howard was the first college campus I had ever seen, and, without these men, I do not know what would have become of my morale. The play, thank God, was a tremendous seven-or ten-day wonder, playing to standing room only on the last night, in spite of a reluctant, not yet Black faculty (“This play will set back the Speech Department by thirty years!”), a bewildered Varie
ty (“What do you think Negroes in the North will think of this play?”), and the fact that it was not to be seen again for nearly ten years. And I had fallen in love. I was happy—the world had never before been so beautiful a place.

  There was only one small hitch. I—we—didn’t have a dime, no pot, nor no window.

  Sol Stein returned to the attack. We had agreed on nine essays, he wanted a tenth, and I wrote the title essay between Owen’s house and the Dunbar Hotel. Returned to New York, where I finished Giovanni’s Room. Publisher’s Row, that hotbed of perception, looked on the book with horror and loathing, refused to touch it, saying that I was a young Negro writer, who, if he published this book, would alienate his audience and ruin his career. They would not, in short, publish it, as a favor to me. I conveyed my gratitude, perhaps a shade too sharply, borrowed money from a friend, and myself and my lover took the boat to France.

  I had never thought of myself as an essayist: the idea had never entered my mind. Even—or, perhaps, especially now—I find it hard to re-create the journey.

  It has something to do, certainly, with what I was trying to discover and, also, trying to avoid. If I was trying to discover myself—on the whole, when examined, a somewhat dubious notion, since I was also trying to avoid myself—there was, certainly, between that self and me, the accumulated rock of ages. This rock scarred the hand, and all tools broke against it. Yet, there was a me, somewhere: I could feel it, stirring within and against captivity. The hope of salvation—identity—depended on whether or not one would be able to decipher and describe the rock.

  One song cries, “lead me to the rock that is higher than I,” and another cries, “hide me in the rock!” and yet another proclaims, “I got a home in that rock.” Or, “I ran to the rock to hide my face: the rock cried out, no hiding place!”