Text Review: Between the World and Me by Ta-Nehisi Coates

Book cover Between the World and Me by Ta-Nehisi Coates is a letter to his teenage son that details his lived (and learned) experience as a black man in the United States. It attacks the idea of race as a whole and describes how whiteness defines itself opposite blackness and through denying black people “the right to secure and govern [their] own bodies” (8). These ideas are explored through various experiences in Coates’s life and related to his son with both historical and personal references, all with the purpose of discussing “the question of how one should live in a black body, within a country lost in the Dream” (12).

It could be argued that the entire book is about identity, power, and injustice – these ideas recur throughout and change as Coates refines his thoughts over time. Much of the opening section talks about Coates’s childhood, which he compares to the white childhoods he saw depicted on TV;  while he was constantly alert, learning the language of the streets and having a gun pulled on him in sixth grade by another boy, “[t]here were little white boys with complete collections of football cards, and their only want was a popular girlfriend and their only worry was poison oak” (20). This seemed worlds away from him, and despite not fully understanding at the time, felt like “a cosmic injustice, a profound cruelty” (21). It’s clear that he often felt a sense of injustice, even in moments where it doesn’t seem like anything really “happened.” This disparity between white and black life in the US could definitely be examined as a One/Other relationship, even though Coates’s experiences are entirely separate from white people until his college years.

Later, Coates talks about finding his identity through his experience as a student at Howard, a historically black university. This was when he was first able to meet black people with different backgrounds than him, which taught him all kinds of new things about himself and black people as a group. He states: “The black world was expanding before me, and I could see now that that world was more than a photonegative of that of the people who believe that they are white” (42). Now, he no longer defines himself as opposite from what he knew about whiteness, and begins to solidify his identity as a black man through reading works about African history and by black authors.

The idea of power comes up in many ways, but the most common (and poignant) is through Coates’s experience with one of his Howard friends being killed by a police officer. The officer who killed him followed him across state lines under the pretense of looking for a suspect who looked completely different, shot him several times with shoddy reasoning, faced no consequences and returned to his work (80). This led Coates to investigate the institutions that allowed this to happen, and the ways that they are predisposed against black people and have been from the start.  This supports the idea that he emphasizes throughout the book:  that destroying the black body is a given and beneficial act for the US, and has always been throughout its history. This is the big idea of what Coates wants the average reader to take away. That said, the book masterfully weaves together themes of identity, power, and injustice in a way that allows almost any element of it to inspire its own conversation.

Coates and his son

Coates and his son

Diary Showcase: Discrimination against Native Americans

In spring 2020, a school secretary in Kilgore, Nebraska, cut the hair of two Lakota girls under the guise of “checking for lice” without their or their mothers’ consent. Hair is considered sacred in many Native cultures; cutting it outside of traditional practices invites bad luck and is viewed as an attack on their cultural identity. The girls’ mothers offered to provide cultural sensitivity training to the school and “explained why cutting hair went against their religion, culture and traditions” but were met with little to no response. The secretary apparently told one of the mothers that “you don’t get lice if you have clean hair” (The Reader).

The school’s student handbook states that “Students found to have live head lice or louse eggs will not be permitted at school and will be sent home.” A letter from the principal stated that “the school’s policy regarding the treatment of Native students with suspected head lice is to cut their hair, tape it to a piece of paper, and send it home to the family” (Indianz). Clearly, there is differing treatment regarding Native and non-native students, which means this issue is systemic within the school district itself. The treatment of Native students is discriminatory because hair is sacred to them, and school employees are literally going out of their way to attack them by cutting it. It would be easier to just send those students home; there’s no reason for keeping them there and cutting their hair that isn’t racially motivated.

This incident was familiar to many older Native people, recalling their experiences under the Civilization Fund Act of 1819. This act forced Native Americans to assimilate into white society by separating children from their families and putting them into boarding schools, where they “punished them for speaking their language and often cut their long hair” (The Reader). Zitkála-Šá, a member of the South Dakota Yankton Reservation, had her hair forcibly cut in 1884 when she was only eight. She later wrote, “I remember being dragged out, though I resisted by kicking and scratching wildly. In spite of myself, I was carried downstairs and tied fast in a chair. I cried aloud, shaking my head all the while until I felt the cold blades of the scissors against my neck, and heard them gnaw off one of my thick braids. Then I lost my spirit…now I was only one of many little animals driven by a herder” (The Reader).

Zitkála-Šá in 1898

Zitkála-Šá in 1898

This is a disturbing parallel to the 2020 incident and a clear example of systemic oppression; the One (white people) forcing the Other (Natives) to look and act like them to control them. It’s horrifying and illuminating that Native Americans are still affected by this prejudice more than 200 years later.

Men at the Genoa Indian School in Nebraska, 1905

Men at the Genoa Indian School in Nebraska, 1905

Women learning to sew at the Genoa Indian School in Nebraska, 1930

Women learning to sew at the Genoa Indian School in Nebraska, 1930

Links:

https://thereader.com/news/a-school-sees-a-lice-check-lakota-people-sense-centuries-of-oppression

https://www.indianz.com/News/2021/05/17/lakota-couple-sues-school-district-for-hair-cutting-incident/

Context Presentation: Synesthesia in The Leavers – C. Knoll (Week 10)

If you read carefully and have started The Leavers, you may have picked up on an interesting detail regarding the main character’s experiences with music. From as early as page 14, Deming—or Daniel, as he prefers to be called—always describes music with colors. These are mostly small moments until page 71, where he really goes into detail, mentioning how there had never “been a time when sound, color, and feeling hadn’t been intertwined…Colors and textures appeared in front of him, bouncing in time to the rhythm, or he’d get a flash of color in his mind, an automatic sensation of a tone, innate as breathing.” If you’ve taken a psychology class, you might recognize this as synesthesia!

At its most general, “synesthesia involves atypical connections between brain areas that are not usually wired together, so that a sensation in one channel automatically triggers a perception in another” (Anderson). Synesthesia is not a disorder; it is a trait, like having red hair or blue eyes. It is estimated that around 4% of the population have at least one type of synesthesia and having one type makes you 50% more likely to have another (Cytowic). There are dozens of different subtypes, including grapheme-color synesthesia (associating numbers/letters with colors) or lexical-gustatory synesthesia (associating certain words or sounds with different tastes) for example. Sound-to-color synesthesia is the association of certain sounds with colors (Nelson). This type is also called chromesthesia and is the most common type of synesthesia overall (Anderson). This is what Daniel has in The Leavers.

The inherent linking of senses that comes with synesthesia means that synesthetes tend to gravitate toward creative fields. Chromesthesia is especially common among musicians: Kanye, Beyoncé, and Lady Gaga all claim to have it, among others (Steen). Notably, Jimi Hendrix also had chromesthesia, which is interesting since he was Daniel’s introduction to the music world and someone he idolizes (Brakes). Knowing about this element of Daniel’s world allows us to better understand why music is so important to him and why he feels so strongly about pursuing it.

Works Cited

Anderson, Errol. “Chromesthesia: Feeling Music in Colours.” VICE, 16 Dec. 2013, https://www.vice.com/en/article/rjqwzg/youneedtohearthis-chromesthesia-feeling-music-in-colours.

Brakes, Rod. “Roger Mayer: ‘Jimi and I Had Synaesthesia – We Would See Colours in Sound.’” MusicRadar, MusicRadar, 9 Nov. 2017, https://www.musicradar.com/news/roger-mayer-jimi-and-i-had-synaesthesia-we-would-see-colours-in-sound.

Cytowic, Richard E. “What Color Is Tuesday? Exploring Synesthesia – Youtube.” YouTube, TED-Ed, 10 June 2013, https://www.youtube.com/watch?v=rkRbebvoYqI.

Nelson, Angela. “Synesthesia: When One Sense Comes through as Another.” WebMD, WebMD, 2020, https://www.webmd.com/brain/what-is-synesthesia.

Steen, Carol. “Why Do so Many Artists Have Synesthesia?” The Cut, 7 July 2016, https://www.thecut.com/2016/07/why-do-so-many-artists-have-synesthesia.html.

Not cited directly but also interesting/useful:

McCracken, Melissa. “Synesthesia and What It Has Taught Me | Melissa … – Youtube.” YouTube, TEDx Talks, 26 Mar. 2018, https://www.youtube.com/watch?v=kvPd3wH21z8.

Ward, Jamie. “The Curious World of Synaesthesia | Jamie Ward … – Youtube.” YouTube, TEDx Talks, 29 Nov. 2016, https://www.youtube.com/watch?v=taKx_stlUOQ.