The Origin of Others

The danger of sympathizing with the stranger is the possibility of becoming a stranger. To lose one’s racial-ized rank is to lose one’s own valued and enshrined difference.

It took some time for me to understand my unreasonable claims on that fisherwoman. To understand that I was longing for and missing some aspect of myself, and that there are no strangers. There are only versions of ourselves, many of which we have not embraced, most of which we wish to protect ourselves from. For the stranger is not foreign, she is random; not alien but remembered; and it is the randomness of the encounter with our already known--although unacknowledged--selves that summons a ripple of alarm. That makes us reject the figure and the emotions it provokes--especially when these emotions are profound. It is also what makes us want to own, govern, and administrate the Other. To romance her, if we can, back into our own mirrors. In either instance (of alarm or false reverence), we deny her personhood, the specific individuality we insist upon for ourselves.

delineates the borders of power. “Race,” writes the historian Nell Painter, “is an idea, not a fact.” In America, part of the idea of race is that whiteness automatically confers a decreased chance of dying like Michael Brown, or Walter Scott, or Eric Garner. And death is but the superlative example of what it means to live as an “Other,” to exist beyond the border of a great “belonging.” The kind of “economic

Narrative fiction provides a controlled wilderness, an opportunity to be and to become the Other. The stranger. With sympathy, clarity, and the risk of self-examination.

And isn't that the kind of thing we fear strangers will do? Disturb. Betray. Prove they are not like us?

How hard they work to define the slave as inhuman, savage, when in fact the definition of the inhuman describes overwhelmingly the punisher. When they rest, exhausted, between bouts of lashing, the punishment is more sadistic than corrective. If sustained whipping tires the lasher, and he or she must take a series of breaks before continuing, what good does its duration do to the whipped? Such extreme pain seems to be designed for the pleasure of the one with the lash. The necessity of rendering the slave a foreign species appears to be a desperate attempt to confirm one’s own self as normal. The urgency of distinguishing between those who belong to the human race and those who are decidedly non-human is so powerful the spotlight turns away and shines not on the object of degradation but on its creator. Even assuming exaggeration by the slaves, the sensibility of slave owners is gothic. It’s as though they are shouting, “I am not a beast! I’m not a beast! I torture the helpless to prove I am not weak.” The danger of sympathizing with the stranger is the possibility of becoming a stranger. To lose one’s racial-ized rank is to lose one’s own valued and enshrined difference.

One purpose of scientific racism is to identify an outsider in order to define one’s self. Another possibility is to maintain (even enjoy) one’s own difference without contempt for the categorized difference of the Othered. Literature is especially and obviously revelatory in exposing / contemplating the definition of self whether it condemns or supports the means by which it is acquired. How does one become a racist, a sexist? Since no one is born a racist and there is no fetal predisposition to sexism, one learns Othering not by lecture or instruction but by example.

Harriet Beecher Stowe did not write Uncle Tom’s Cabin for Tom, Aunt Chloe, or any black people to read. Her contemporary readership was white people, those who needed, wanted, or could relish the romance.

if she wishes to be American—to be known as such and to actually belong—she must become a thing unimaginable in her home country: she must become white.

A feeling of welcome washes over me. I walk toward her, right up to the fence that separates my place from the neighbor’s,

In A Mercy I labored to identify the journey from sympathetic race relations to violent ones fostered by religion.

Nothing will undo the accident; nothing will immediately repair the jar, so what is the urgency of the beating? To teach a lesson or to enjoy it?

First it might be valuable to research “race” itself. Racial identification and exclusion did not begin, or end, with blacks.