Dreams From My Father. Barack ObamaЧитать онлайн книгу.
president. In a Russian language course, he met an awkward, shy American girl, only eighteen, and they fell in love. The girl’s parents, wary at first, were won over by his charm and intellect; the young couple married, and she bore them a son, to whom he bequeathed his name. He won another scholarship—this time to pursue his Ph.D. at Harvard—but not the money to take his new family with him. A separation occurred, and he returned to Africa to fulfill his promise to the continent. The mother and child stayed behind, but the bond of love survived the distances….
There the album would close, and I would wander off content, swaddled in a tale that placed me in the center of a vast and orderly universe. Even in the abridged version that my mother and grandparents offered, there were many things I didn’t understand. But I rarely asked for the details that might resolve the meaning of “Ph. D.” or “colonialism,” or locate Alego on a map. Instead, the path of my father’s life occupied the same terrain as a book my mother once bought for me, a book called Origins, a collection of creation tales from around the world, stories of Genesis and the tree where man was born, Prometheus and the gift of fire, the tortoise of Hindu legend that floated in space, supporting the weight of the world on its back. Later, when I became more familiar with the narrower path to happiness to be found in television and the movies, I’d become troubled by questions. What supported the tortoise? Why did an omnipotent God let a snake cause such grief? Why didn’t my father return? But at the age of five or six I was satisfied to leave these distant mysteries intact, each story self-contained and as true as the next, to be carried off into peaceful dreams.
That my father looked nothing like the people around me—that he was black as pitch, my mother white as milk—barely registered in my mind.
In fact, I can recall only one story that dealt explicitly with the subject of race; as I got older, it would be repeated more often, as if it captured the essence of the morality tale that my father’s life had become. According to the story, after long hours of study, my father had joined my grandfather and several other friends at a local Waikiki bar. Everyone was in a festive mood, eating and drinking to the sounds of a slack-key guitar, when a white man abruptly announced to the bartender, loudly enough for everyone to hear, that he shouldn’t have to drink good liquor “next to a nigger.” The room fell quiet and people turned to my father, expecting a fight. Instead, my father stood up, walked over to the man, smiled, and proceeded to lecture him about the folly of bigotry, the promise of the American dream, and the universal rights of man. “This fella felt so bad when Barack was finished,” Gramps would say, “that he reached into his pocket and gave Barack a hundred dollars on the spot. Paid for all our drinks and puu-puus for the rest of the night—and your dad’s rent for the rest of the month.”
By the time I was a teenager, I’d grown skeptical of this story’s veracity and had set it aside with the rest. Until I received a phone call, many years later, from a Japanese-American man who said he had been my father’s classmate in Hawaii and now taught at a midwestern university. He was very gracious, a bit embarrassed by his own impulsiveness; he explained that he had seen an interview of me in his local paper and that the sight of my father’s name had brought back a rush of memories. Then, during the course of our conversation, he repeated the same story that my grandfather had told, about the white man who had tried to purchase my father’s forgiveness. “I’ll never forget that,” the man said to me over the phone; and in his voice I heard the same note that I’d heard from Gramps so many years before, that note of disbelief—and hope.
Miscegenation. The word is humpbacked, ugly, portending a monstrous outcome: like antebellum or octoroon, it evokes images of another era, a distant world of horsewhips and flames, dead magnolias and crumbling porticos. And yet it wasn’t until 1967—the year I celebrated my sixth birthday and Jimi Hendrix performed at Monterey, three years after Dr. King received the Nobel Peace Prize, a time when America had already begun to weary of black demands for equality, the problem of discrimination presumably solved—that the Supreme Court of the United States would get around to telling the state of Virginia that its ban on interracial marriages violated the Constitution. In 1960, the year that my parents were married, miscegenation still described a felony in over half the states in the Union. In many parts of the South, my father could have been strung up from a tree for merely looking at my mother the wrong way; in the most sophisticated of northern cities, the hostile stares, the whispers, might have driven a woman in my mother’s predicament into a back-alley abortion—or at the very least to a distant convent that could arrange for adoption. Their very image together would have been considered lurid and perverse, a handy retort to the handful of softheaded liberals who supported a civil rights agenda.
Sure—but would you let your daughter marry one?
The fact that my grandparents had answered yes to this question, no matter how grudgingly, remains an enduring puzzle to me. There was nothing in their background to predict such a response, no New England transcendentalists or wild-eyed socialists in their family tree. True, Kansas had fought on the Union side of the Civil War; Gramps liked to remind me that various strands of the family contained ardent abolitionists. If asked, Toot would turn her head in profile to show off her beaked nose, which, along with a pair of jet-black eyes, was offered as proof of Cherokee blood.
But an old, sepia-toned photograph on the bookshelf spoke most eloquently of their roots. It showed Toot’s grandparents, of Scottish and English stock, standing in front of a ramshackle homestead, unsmiling and dressed in coarse wool, their eyes squinting at the sunbaked, flinty life that stretched out before them. Theirs were the faces of American Gothic, the WASP bloodline’s poorer cousins, and in their eyes one could see truths that I would have to learn later as facts: that Kansas had entered the Union free only after a violent precursor to the Civil War, the battle in which John Brown’s sword tasted first blood; that while one of my great-great-grandfathers, Christopher Columbus Clark, had been a decorated Union soldier, his wife’s mother was rumored to have been a second cousin of Jefferson Davis, president of the Confederacy; that although another distant ancestor had indeed been a full-blooded Cherokee, such lineage was a source of considerable shame to Toot’s mother, who blanched whenever someone mentioned the subject and hoped to carry the secret to her grave.
That was the world in which my grandparents had been raised, the dab-smack, landlocked center of the country, a place where decency and endurance and the pioneer spirit were joined at the hip with conformity and suspicion and the potential for unblinking cruelty. They had grown up less than twenty miles away from each other—my grandmother in Augusta, my grandfather in El Dorado, towns too small to warrant boldface on a road map—and the childhoods they liked to recall for my benefit portrayed small-town, Depression-era America in all its innocent glory: Fourth of July parades and the picture shows on the side of a barn; fireflies in a jar and the taste of vine-ripe tomatoes, sweet as apples; dust storms and hailstorms and classrooms filled with farm boys who got sewn into their woolen underwear at the beginning of winter and stank like pigs as the months wore on.
Even the trauma of bank failures and farm foreclosures seemed romantic when spun through the loom of my grandparents’ memories, a time when hardship, the great leveler that had brought people closer together, was shared by all. So you had to listen carefully to recognize the subtle hierarchies and unspoken codes that had policed their early lives, the distinctions of people who don’t have a lot and live in the middle of nowhere. It had to do with something called respectability—there were respectable people and not-so-respectable people—and although you didn’t have to be rich to be respectable, you sure had to work harder at it if you weren’t.
Toot’s family was respectable. Her father held a steady job all through the Depression, managing an oil lease for Standard Oil. Her mother had taught normal school before the children were born. The family kept their house spotless and ordered Great Books through the mail; they read the Bible but generally shunned the tent revival circuit, preferring a straight-backed form of Methodism that valued reason over passion and temperance over both.
My grandfather’s station was more troublesome. Nobody was sure why—the grandparents who had raised him and his older brother weren’t very well off, but they were decent, God-fearing Baptists, supporting themselves with work in the oil rigs around Wichita. Somehow, though, Gramps had turned out a bit wild.