The Human Stain

Rasmussens. No, she's unsubmergeable. My mother's too practical to be submerged. The characteristics of her family — and I don't think it's peculiar to that family, I think Danes are this way, and they're not too different from Norwegians in this way either — they're interested in objects. Objects. Tablecloths. Dishes. Vases. They talk endlessly about how much each object costs. My mother's father is like this too, my grandfather Rasmussen. Her whole family. They don't have any dreams in them. They don't have any unreality. Everything is made up of objects and what they cost and how much you can get them for. She goes into people's houses and examines all the objects and knows where they got half of them and tells them where they could have got them for less. And clothing. Each object of clothing. Same thing. Practicality. A bare-boned practicality about the whole bunch of them. Thrifty. Extremely thrifty. Clean. Extremely clean. She'll notice, when I come home from school, if I have one bit of ink under one fingernail from filling a fountain pen. When she's having guests on a Saturday evening, she sets the table Friday night at about five o'clock. It's there, every glass, every piece of silver. And then she throws a light gossamer thing over it so it won't get dust specks on it. Everything organized perfectly. And a fantastically good cook if you don't like any spices or salt or pepper. Or taste of any kind. So that's my parents. I can't get to the bottom with her particularly. On anything. It's all surface. She's organizing everything and my father's disorganizing everything, and so I got to be eighteen and graduated high school and came here. Since if I'd gone up to Moorhead or North Dakota State, I'd still have to be living at home, I said the heck with college and came to New York. And so here I am. Steena.”

That's how she explained who she was and where she came from and why she'd left. For him it was not going to be so simple. Afterward, he told himself. Afterward — that's when he could make his explanations and ask her to understand how he could not allow his prospects to be unjustly limited by so arbitrary a designation as race. If she was calm enough to hear him out, he was sure he could make her see why he had chosen to take the future into his own hands rather than to leave it to an unenlightened society to determine his fate — a society in which, more than eighty years after the Emancipation Proclamation, bigots happened to play too large a role to suit him. He would get her to see that far from there being anything wrong with his decision to identify himself as white, it was the most natural thing for someone with his outlook and temperament and skin color to have done. All he'd ever wanted, from earliest childhood on, was to be free: not black, not even white — just on his own and free. He meant to insult no one by his choice, nor was he trying to imitate anyone whom he took to be his superior, nor was he staging some sort of protest against his race or hers. He recognized that to conventional people for whom everything was ready-made and rigidly unalterable what he was doing would never look correct. But to dare to be nothing more than correct had never been his aim. The objective was for his fate to be determined not by the ignorant, hate-filled intentions of a hostile world but, to whatever degree humanly possible, by his own resolve. Why accept a life on any other terms?

This is what he would tell her. And wouldn't it all strike her as nonsense, like one big sales pitch of a pretentious lie? Unless she had first met his family — confronted head-on the fact that he was as much a Negro as they were, and that they were as unlike what she might imagine Negroes to be as he was — these words or any others would seem to her only another form of concealment. Until she sat down to dinner with Ernestine, Walt, and his mother, and they all took a turn over the course of a day at swapping reassuring banalities, whatever explanation he presented to her would sound like so much preening, self-glorifying, self-justifying baloney, high- flown, highfalutin talk whose falseness would shame him in her eyes no less than in his own. No, he couldn't speak this shit either. It was beneath him. If he wanted this girl for good, then it was boldness that was required now and not an elocutionary snow job, a la Clarence Silk.

In the week before the visit, though he didn't prepare anyone else, he readied himself in the same concentrated way he used to prepare mentally for a fight, and when they stepped off the train at the Brick Church Station that Sunday, he even summoned up the phrases that he always chanted semi-mystically in the seconds before the bell sounded: “The task, nothing but the task. At one with the task. Nothing else allowed in.” Only then, at the bell, breaking from his corner — or here, starting up the porch stairs to the front door — did he add the ordinary Joe's call to arms: “Go to work.”

The Silks had been in their one-family house since 1925, the year before Coleman was born. When they got there, the rest of the street was white, and the small frame house was sold to them by a couple who were mad at the people next door and so were determined to sell it to colored to spite them. But no one in the private houses ran because they'd moved in, and even if the Silks never socialized with their neighbors, everyone was agreeable on that stretch of street leading up toward the Episcopal rectory and church. Agreeable even though the rector, when he arrived some years earlier, had looked around, seen a fair number of Bajians and Barbadians, who were Church of England — many of them domestics working for East Orange's white rich, many of them island people who knew their place and sat at the back and thought they were accepted — leaned on his pulpit, and, before beginning the sermon on his first Sunday, said, “I see we have some colored families here. We'll have to do something about that.” After consulting with the seminary in New York, he had seen to it that various services and Sunday schools for the colored were conducted, outside basic church law, in the colored families' houses. Later, the swimming pool at the high school was shut down by the school superintendent so that the white kids wouldn't have to swim with the colored kids. A big swimming pool, used for swimming classes and a swimming team, a part of the physical education program for years, but since there were objections from some of the white kids' parents who were employers of the black kids' parents — the ones working as maids and housemen and chauffeurs and gardeners and yardmen — the pool was drained and covered over.

Within the four square miles of this residential flyspeck of a Jersey town of not quite seventy thousand people, as throughout the country during Coleman's youth, there existed these rigid distinctions between classes and races sanctified by the church and legitimized by the schools. Yet on the Silks' own modest tree-lined side street ordinary people needed not to be quite so responsible to God and the state as those whose vocation it was to maintain a human community, swimming pool and all, untainted by the impurities, and so the neighbors were on the whole friendly with the ultra-respectable, light-skinned Silks — Negroes, to be sure, but, in the words of one tolerant mother of a kindergarten playmate of Coleman's, “people of a very pleasing shade, rather like eggnog”— even to the point of borrowing a tool or a ladder or helping to figure out what was wrong with the car when it wouldn't start. The big apartment house at the corner remained all white until after the war. Then, in late 1945, when colored people began coming in at the Orange end of the street — the families of professional men mainly, of teachers, doctors, and dentists — there was a moving van outside the apartment building every day, and half the white tenants disappeared within months. But things soon settled down, and, though the landlord of the apartment building began renting to colored just in order to keep the place going, the whites who remained in the immediate neighborhood stayed around until they had a reason other than Negrophobia to leave.

Go to work. And he rang the doorbell and pushed open the front door and called, “We're here.”

Walt had been unable to make it up that day from Asbury Park but there, coming out of the kitchen and into the hallway, were his mother and Ernestine. And here, in their house, was his girl. She may or may not have been what they were expecting. Coleman's mother hadn't asked. Since he'd unilaterally made his decision to join the navy as a white man, she hardly dared ask him anything, for fear of what she might hear. She was prone now, outside the hospital — where she had at last become the first colored head floor nurse of a Newark hospital, and without help from Dr. Fensterman — to let Walt take charge of her life and of the family altogether. No, she hadn't asked anything about the girl, politely declined to know, and encouraged Ernestine not to inquire. Coleman, in turn, hadn't told anyone anything, and so, fair-complexioned as fair could be, and — with her matching blue handbag and pumps, in her cotton floral shirtwaist dress and her little white gloves and pillbox hat — as immaculately trim and correct as any girl alive and young in 1950, here was Steena Palsson, Iceland and Denmark's American progeny, of the bloodline going back to King Canute and beyond.

He had done it, got it his own way, and no one so much as flinched. Talk about the ability of the species to adapt. Nobody groped for words, nobody went silent, nor did anyone begin jabbering a mile a minute. Commonplaces, yes, cornballisms, you bet — generalities, truisms, cliches aplenty. Steena hadn't been raised along the banks of the Otter Tail River for nothing: if it was hackneyed, she knew how to say it. Chances were that if Coleman had gotten to blindfold the three women before introducing them and to keep them blindfolded throughout the day, their conversation would have had no weightier a meaning than it had while they smilingly looked one another right in the eye. Nor would it have embodied an intention other than the standard one: namely, I won't say anything you can possibly take offense with if you won't say anything I can take offense with. Respectability at any cost — that's where the Palssons and the Silks were one.