In this deft collection of essays, Pulitzer Prize-winning author James McPherson offers poignant and lively interpretations of life that illuminate the ebb and flow of its sorrows and delights, and reveals his search for connections between everyday drudgery and a greater sense of purpose. He writes of the longing of the human soul by unifying thoughts of his deep affection for his daughter and the meaning of Disneyland; transcendental meanings in life and the tedium of long waits in airports, coming to self-knowledge and the cruel rituals of fraternity pledge week. A beautiful meditation on what it means to be human -- an enlightening and soulful work reaching to the core of suffering and joy.
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James Alan McPherson's essays are purposive in the largest sense of the word: These narratives are headed somewhere, specifically, toward an America that he is in the process of imagining, a place of equity and deliberate thoughtfulness. Born poor and black in the American South, McPherson has had a great intellectual adventure leading him a merry, brainy chase all over the States, into all levels of society. This Pulitzer Prize winner spends half his book, it seems, listing the towns where he has lived, centers of American thoughtfulness: Cambridge, Berkeley, Iowa City. And his writing, while never losing sight of his greater intent, reflects this sprawling journey. Certainly, in terms of topic: A Region Not Home finds him holding forth on Disneyland, homelessness, a suicidal student, Ralph Ellison. And also in form: He's fond of expansion, inclusion, never-quite-explicit connectives between disparate events. His far-reaching "Ukiyo" recalls the best essay of the last decade--Jo Ann Beard's " The Fourth State of Matter"--in its juggling prowess: All the balls stay in the air, all the time. In "Ukiyo," 20 short pages encompass McPherson's bout with meningitis, the legacy of the '60s, Clinton's impeachment, family reunions, and the golden rule. He also weaves in a singsong recitation of all the names of all the people who helped him during his illness ( "Ted Wheeler, a track coach, cooked a meal and brought it to me for a special lunch"), offering a homey counterpoint to his philosophizing. Along the way, McPherson mentions a lesson from his education:
Paul Freund, who taught me constitutional law at Harvard, used to say that his students knew all the answers without knowing any of the basic questions. I think now that I was trying to learn the basic questions through reading so that, when combined with my own experiences, I could develop a national mind--a sense of how the entire culture, regional, ethnic, class, institutional, functioned together, as a whole.McPherson's peculiar derring-do is that he attempts, every time, to think with a "national mind." Sometimes he succeeds, but even his failures are gallant, edifying, and spectacular to watch. --Claire Dederer Excerpt. © Reprinted by permission. All rights reserved.:
Chapter One: On Becoming an American Writer
In 1974, during the last months of the Nixon administration, I lived in San Francisco, California. My public reason for leaving the East and going there was that my wife had been admitted to the San Francisco Medical Center School of Nursing, but my private reason for going was that San Francisco would be a very good place for working and for walking. Actually, during that time San Francisco was not that pleasant a place. We lived in a section of the city called the Sunset District, but it rained almost every day. During the late spring Patricia Hearst helped to rob a bank a few blocks from our apartment, a psychopath called "the Zebra Killer" was terrorizing the city, and the mayor seemed about to declare martial law. Periodically the FBI would come to my apartment with pictures of the suspected bank robbers. Agents came several times, until it began to dawn on me that they had become slightly interested in why, of all the people in a working-class neighborhood, I alone sat at home every day. They never asked any questions on this point, and I never volunteered that I was trying to keep my sanity by working very hard on a book dealing with the relationship between folklore and technology in nineteenth-century America.
In the late fall of the same year a friend came out from the East to give a talk in Sacramento. I drove there to take him back to San Francisco. This was an older black man, one whom I respect a great deal, but during our drive an argument developed between us. His major worry was the recession, but eventually his focus shifted to people in my age group and our failures. There were a great many of these, and he listed them point by point. He said, while we drove through a gloomy evening rain, "When the smoke clears and you start counting, I'll bet you won't find that many more black doctors, lawyers, accountants, engineers, dentists...." The list went on. He remonstrated a bit more, and said, "White people are very generous. When they start a thing they usually finish it. But after all this chaos, imagine how mad and tired they must be. Back in the fifties, when this thing started, they must have known anything could happen. They must have said, 'Well, we'd better settle in and hold on tight. Here come the niggers.'" During the eighteen months I spent in San Francisco, this was the only personal encounter that really made me mad.
In recent years I have realized that my friend, whom I now respect even more, was speaking from the perspective of a tactician. He viewed the situation in strict bread-and-butter terms: a commitment had been made to redefine the meaning of democracy in this country, certain opportunities and the freedom they provided. From his point of view, it was simply a matter of fulfilling a contractual obligation: taking full advantage of the educational opportunities that had been offered to achieve middle-class status in one of the professions. But from my point of view, one that I never shared with him, it was not that simple. Perhaps it was because of the differences in our generations and experiences. Or perhaps it was because each new generation, of black people at least, has to redefine itself even while it attempts to grasp the new opportunities, explore the new freedom. I can speak for no one but myself, yet maybe in trying to preserve the uniqueness of my experience, as I tried to do in Elbow Room, I can begin to set the record straight for my friend, for myself, and for the sake of the record itself.
In 1954, when Brown v. Board of Education was decided, I was eleven years old. I lived in a lower-class black community in Savannah, Georgia, attended segregated public schools, and knew no white people socially. I can't remember thinking of this last fact as a disadvantage, but I do know that early on I was being conditioned to believe that I was not supposed to know any white people on social terms. In our town the children of the black middle class were expected to aspire to certain traditional occupations; the children of the poor were expected not to cause too much trouble.
There was in those days a very subtle, but real, social distinction based on gradations of color, and I can remember the additional strain under which darker-skinned poor people lived. But there was also a great deal of optimism, shared by all levels of the black community. Besides a certain reverence for the benign intentions of the federal government, there was a belief in the idea of progress, nourished, I think now, by the determination of older people not to pass on to the next generation too many stories about racial conflict, their own frustrations and failures. They censored a great deal. It was as if they had made basic and binding agreements with themselves, or with their ancestors, that for the consideration represented by their silence on certain points they expected to receive, from either Providence or a munificent federal government, some future service or remuneration, the form of which would be left to the beneficiaries of their silence. Lawyers would call this a contract with a condition precedent. And maybe because they did tell us less than they knew, many of us were less informed than we might have been. On the other hand, because of this same silence many of us remained free enough of the influence of negative stories to take chances, be ridiculous, perhaps even try to form our own positive stories out of whatever our own experiences provided. Though ours was a limited world, it was one rich in possibilities for the future.
If I had to account for my life from segregated Savannah to this place and point in time, I would probably have to say that the contract would be no bad metaphor. I am reminded of Sir Henry Maine's observation that the progress of society is from status to contract. Although he was writing about the development of English common law, the reverse of his generalization is most applicable to my situation: I am the beneficiary of a number of contracts, most of them between the federal government and the institutions of society, intended to provide people like me with a certain status.
I recall that in 1960, for example, something called the National Defense Student Loan Program went into effect, and I found out that by my agreeing to repay a loan plus some little interest, the federal government would back my enrollment in a small Negro college in Georgia. When I was a freshman at that college, disagreement over a seniority clause between the Hotel & Restaurant Employees and Bartenders Union and the Great Northern Railway Company, in St. Paul, Minnesota, caused management to begin recruiting temporary summer help. Before I was nineteen I was encouraged to move from a segregated Negro college in the South and through that very beautiful part of the country that lies between Chicago and the Pacific Northwest. That year -- 1962 -- the World's Fair was in Seattle, and it was a magnificently diverse panorama for a young man to see. Almost every nation on earth was represented in some way, and at the center of the fair was the Space Needle. The theme of the U.S. exhibit, as I recall, was drawn from Whitman's Leaves of Grass: "Conquering, holding, daring, venturing as we go the unknown ways."
When I returned to the South, in the midst of all the civil rights activity, I saw a poster advertising a creative-writing contest sponsored by Reader's Digest and the United Negro College Fund. To enter the contest I had to learn to write and type. The first story I wrote was lost (and very badly typed); but the second, written in 1965, although also badly typed, was awarded first prize by Edward Weeks and his staff at the Atlantic Monthly. That same year I was offered the opportunity to enter Harvard Law School. During my second year at law school, a third-year man na
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