shelves were crowded with fishhooks and sinkers and lines and tobacco and flashlight batteries and coffee and canned beans and shotgun shells and the neat row of United States Internal Revenue Department liquor licenses tacked on the wall and Jakeleg in the flopping rubber hip boots he wore winter and summer with a loaded pistol in one of them, behind the chicken-wire-barricaded counter, and you would say, “Howdy, Jake. What you got today?” And he would tell you: the same one brand like he didn’t care whether you liked that brand or not, and the same one price like he didn’t give a damn whether that suited you either. And as soon as you said how many the Negro man (in the flopping hip boots Jakeleg had worn last year) would duck out or down or at least out of sight and reappear with the bottles and stand holding them ntil you had given Jakeleg the money and got your change (if any) back and Jakeleg would open the wicket in the wire and shove the bottles through and you would return to your car and that was all there was to it; taking (Uncle Gavin) Linda right on in with him, saying as likely as not: “Howdy, Jake. Meet Mrs Kohl. She cant hear but there’s nothing wrong with her taste and swallowing.” And maybe Linda said,
“What does he have?” and likely what Uncle Gavin wrote on the pad for that was
Lost. Gavin told me how over a year ago the two Finn communists had begun to call on her at night (at her invitation of course) and you can imagine this one. It would be the parlor. Uncle Gavin said she had fixed up a sitting room for herself upstairs, but this would be in the parlor diagonally across the hall from the room where old Snopes was supposed to spend all his life that didn’t take place in the bank. The capitalist parlor and the three of them, the two Finnish immigrant laborers and the banker’s daughter, one that couldn’t speak English and another that couldn’t hear any language, trying to communicate through the third one who hadn’t yet learned to spell, talking of hope, millennium, dream: of the emancipation of man from his tragedy, the liberation at last and forever from pain and hunger and injustice, of the human condition. While two doors away in the room where he did everything but eat and keep the bank’s cash money, with his feet propped on that little unpainted ledge nailed to his Adam fireplace and chewing steadily at what Ratliff called his little chunk of Frenchman’s Bend air—the capitalist himself who owned the parlor and the house, the very circumambience they dreamed in, who had begun life as a nihilist and then softened into a mere anarchist and now was not only a conservative but a tory too: a pillar, rock- fixed, of things as they are.
Lost. Shortly after that she began what Jefferson called meddling with the Negroes. Apparently she went without invitation or warning, into the different classrooms of the Negro grammar and high school, who couldn’t hear thunder, mind you, and so all she could do was watch—the faces, expressions, gestures of the pupils and teachers both who were already spooked, perhaps alarmed, anyway startled and alerted to cover, by the sudden presence of the unexplained white woman who was presently talking to the teacher in the quacking duck’s voice of the deaf and then holding out a tablet and pencil for the teacher to answer. Until presently, as quick as the alarmed messenger could find him I suppose, the principal was there—a college-bred man, Uncle Gavin said, of intelligence and devotion too—and then she and the principal and the senior woman teacher were in the principal’s office, where it probably was not so much that she, the white woman, was trying to explain, as that they, the two Negroes, had already divined and maybe understood even if they did not agree with her. Because they, Negroes, when the problems are not from the passions of want and ignorance and fear—gambling, drink—but are of simple humanity, are a gentle and tender people, a little more so than white people because they have had to be; a little wiser in their dealings with white people than white people are with them, because they have had to survive in a minority. As if they already knew that the ignorance and superstition she would have to combat—the ignorance and superstition which would counteract, cancel her dream and, if she remained bullheaded enough in perseverance, would destroy her—would not be in the black race she proposed to raise but in the white one she represented.
So finally the expected happened, anticipated by everyone except her apparently, maybe because of the deafness, the isolation, the solitude of living not enclosed with sound but merely surrounded by gestures. Or maybe she did anticipate it but, having been through a war, she just didn’t give a damn. Anyway, she bulled right ahead with her idea. Which was to establish a kind of competitive weekly test, the winners, who would be the top students for that week in each class, to spend the following week in a kind of academy she would establish, with white teachers, details to be settled later but for temporary they would use her sitting room in her father’s house for a sort of general precept, the winners of each week to be replaced by next week’s winners; these to embrace the whole school from kindergarden to seniors, her theory being that if you were old enough to be taught at eighteen you were old enough at eight too when learning something new would be even easier. Because she couldn’t hear, you see, not just the words but the tones, over-and under-tones of alarm, fright, terror in which the black voice would have to say Thank you. So it was the principal himself who finally came to see Uncle Gavin at the office—the intelligent dedicated man with his composed and tragic face.
“I’ve been expecting you,” Uncle Gavin said. “I know what you want to say.”
“Thank you,” the principal said. “Then you know yourself it wont work. That you are not ready for it yet and neither are we.”
“Not many of your race will agree with you,” Uncle Gavin said.
“None of them will,” the principal said. “Just as none of them agreed when Mr Washington said it.”
“Mr Washington?”
“Booker T.,” the principal said. “Mr Carver too.”
“Oh,” Uncle Gavin said. “Yes?”
“That we have got to make the white people need us first. I the old days your people did need us, in your economy if not your culture, to make your cotton and tobacco and indigo. But that was the wrong need, bad and evil in itself. So it couldn’t last. It had to go. So now you dont need us. There is no place for us now in your culture or economy either. We both buy the same installment-plan automobiles to burn up the same gasoline in, and the same radios to listen to the same music and the same iceboxes to keep the same beer in, but that’s all. So we have got to make a place of our own in your culture and economy too. Not you to make a place for us just to get us out from under your feet, as in the South here, or to get our votes for the aggrandisement of your political perquisites, as in the North, but us to make a place for ourselves by compelling you to need us, you cannot do without us because nobody else but us can fill that place in your economy and culture which only we can fill and so that place will have to be ours. So that you will not just say Please to us, you will need to say Please to us, you will want to say Please to us. Wdl you tell her that? Say we thank her and we wont forget this. But to leave us alone. Let us have your friendship all the time, and your help when we need it. But keep your patronage until we ask for it.”
