Check out this beautiful essay on a well-educated, Jamaican-born black man coming to America where he first encounters racism. What an amazing treat to see through his eyes what it feels like to be black AND male in America. I can’t imagine how demeaning it must be to be treated like a criminal at every turn. His essay is excellent; it’s long but well worth the read take a look!
At Literary Hub, Garnette Cadogan writes about his move from Jamaica to the US — and how he had to relearn the subtle, dangerous art of navigating city streets as a black man.
Reblog: See original post at
WALKING WHILE BLACK
“My only sin is my skin. What did I do, to be so black and blue?”
–Fats Waller, “(What Did I Do to Be So) Black and Blue?”
“Manhattan’s streets I saunter’d, pondering.”
–Walt Whitman, “Manhattan’s Streets I Saunter’d, Pondering”
My love for walking started in childhood, out of necessity. No thanks to a stepfather with heavy hands, I found every reason to stay away from home and was usually out—at some friend’s house or at a street party where no minor should be—until it was too late to get public transportation. So I walked.
The streets of Kingston, Jamaica, in the 1980s were often terrifying—you could, for instance, get killed if a political henchman thought you came from the wrong neighborhood, or even if you wore the wrong color. Wearing orange showed affiliation with one political party and green with the other, and if you were neutral or traveling far from home you chose your colors well. The wrong color in the wrong neighborhood could mean your last day. No wonder, then, that my friends and the rare nocturnal passerby declared me crazy for my long late-night treks that traversed warring political zones. (And sometimes I did pretend to be crazy, shouting non sequiturs when I passed through especially dangerous spots, such as the place where thieves hid on the banks of a storm drain. Predators would ignore or laugh at the kid in his school uniform speaking nonsense.)
I made friends with strangers and went from being a very shy and awkward kid to being an extroverted, awkward one. The beggar, the vendor, the poor laborer—those were experienced wanderers, and they became my nighttime instructors; they knew the streets and delivered lessons on how to navigate and enjoy them. I imagined myself as a Jamaican Tom Sawyer, one moment sauntering down the streets to pick low-hanging mangoes that I could reach from the sidewalk, another moment hanging outside a street party with battling sound systems, each armed with speakers piled to create skyscrapers of heavy bass. These streets weren’t frightening. They were full of adventure when they weren’t serene. There I’d join forces with a band of merry walkers, who’d miss the last bus by mere minutes, our feet still moving as we put out our thumbs to hitchhike to spots nearer home, making jokes as vehicle after vehicle raced past us. Or I’d get lost in Mittyesque moments, my young mind imagining alternate futures. The streets had their own safety: Unlike at home, there I could be myself without fear of bodily harm. Walking became so regular and familiar that the way home became home.
“Father and Son,” from Ruddy Roye’s “When Living is Protest” series.
The streets had their rules, and I loved the challenge of trying to master them. I learned how to be alert to surrounding dangers and nearby delights, and prided myself on recognizing telling details that my peers missed. Kingston was a map of complex, and often bizarre, cultural and political and social activity, and I appointed myself its nighttime cartographer. I’d know how to navigate away from a predatory pace, and to speed up to chat when the cadence of a gait announced friendliness. It was almost always men I saw. A lone woman walking in the middle of the night was as common a sight as Sasquatch; moonlight pedestrianism was too dangerous for her. Sometimes at night as I made my way down from hills above Kingston, I’d have the impression that the city was set on “pause” or in extreme slow motion, as that as I descended I was cutting across Jamaica’s deep social divisions. I’d make my way briskly past the mansions in the hills overlooking the city, now transformed into a carpet of dotted lights under a curtain of stars, saunter by middle-class subdivisions hidden behind high walls crowned with barbed wire, and zigzag through neighborhoods of zinc and wooden shacks crammed together and leaning like a tight-knit group of limbo dancers. With my descent came an increase in the vibrancy of street life—except when it didn’t; some poor neighborhoods had both the violent gunfights and the eerily deserted streets of the cinematic Wild West. I knew well enough to avoid those even at high noon.
I’d begun hoofing it after dark when I was 10 years old. By 13 I was rarely home before midnight, and some nights found me racing against dawn. My mother would often complain, “Mek yuh love street suh? Yuh born a hospital; yuh neva born a street.” (“Why do you love the streets so much? You were born in a hospital, not in the streets.”)
* * * *
I left Jamaica in 1996 to attend college in New Orleans, a city I’d heard called “the northernmost Caribbean city.” I wanted to discover—on foot, of course—what was Caribbean and what was American about it. Stately mansions on oak-lined streets with streetcars clanging by, and brightly colored houses that made entire blocks look festive; people in resplendent costumes dancing to funky brass bands in the middle of the street; cuisine—and aromas—that mashed up culinary traditions from Africa, Europe, Asia, and the American South; and a juxtaposition of worlds old and new, odd and familiar: Who wouldn’t want to explore this?
On my first day in the city, I went walking for a few hours to get a feel for the place and to buy supplies to transform my dormitory room from a prison bunker into a welcoming space. When some university staff members found out what I’d been up to, they warned me to restrict my walking to the places recommended as safe to tourists and the parents of freshmen. They trotted out statistics about New Orleans’s crime rate. But Kingston’s crime rate dwarfed those numbers, and I decided to ignore these well-meant cautions. A city was waiting to be discovered, and I wouldn’t let inconvenient facts get in the way. These American criminals are nothing on Kingston’s, I thought. They’re no real threat to me.
What no one had told me was that I was the one who would be considered a threat.
I wasn’t prepared for any of this. I had come from a majority-black country in which no one was wary of me because of my skin color. Now I wasn’t sure who was afraid of me.
Within days I noticed that many people on the street seemed apprehensive of me: Some gave me a circumspect glance as they approached, and then crossed the street; others, ahead, would glance behind, register my presence, and then speed up; older white women clutched their bags; young white men nervously greeted me, as if exchanging a salutation for their safety: “What’s up, bro?” On one occasion, less than a month after my arrival, I tried to help a man whose wheelchair was stuck in the middle of a crosswalk; he threatened to shoot me in the face, then asked a white pedestrian for help.
I wasn’t prepared for any of this. I had come from a majority-black country in which no one was wary of me because of my skin color. Now I wasn’t sure who was afraid of me. I was especially unprepared for the cops. They regularly stopped and bullied me, asking questions that took my guilt for granted. I’d never received what many of my African-American friends call “The Talk”: No parents had told me how to behave when I was stopped by the police, how to be as polite and cooperative as possible, no matter what they said or did to me. So I had to cobble together my own rules of engagement. Thicken my Jamaican accent. Quickly mention my college. “Accidentally” pull out my college identification card when asked for my driver’s license.
“Walking in Harlem,” from Ruddy Roye’s “When Living is Protest” series.
My survival tactics began well before I left my dorm. I got out of the shower with the police in my head, assembling a cop-proof wardrobe. Light-colored oxford shirt. V-neck sweater. Khaki pants. Chukkas. Sweatshirt or T-shirt with my university insignia. When I walked I regularly had my identity challenged, but I also found ways to assert it. (So I’d dress Ivy League style, but would, later on, add my Jamaican pedigree by wearing Clarks Desert Boots, the footwear of choice of Jamaican street culture.) Yet the all-American sartorial choice of white T-shirt and jeans, which many police officers see as the uniform of black troublemakers, was off-limits to me—at least, if I wanted to have the freedom of movement I desired.
In this city of exuberant streets, walking became a complex and often oppressive negotiation. I would see a white woman walking towards me at night and cross the street to reassure her that she was safe. I would forget something at home but not immediately turn around if someone was behind me, because I discovered that a sudden backtrack could cause alarm. (I had a cardinal rule: Keep a wide perimeter from people who might consider me a danger. If not, danger might visit me.) New Orleans suddenly felt more dangerous than Jamaica. The sidewalk was a minefield, and every hesitation and self-censored compensation reduced my dignity. Despite my best efforts, the streets never felt comfortably safe. Even a simple salutation was suspect.
One night, returning to the house that, eight years after my arrival, I thought I’d earned the right to call my home, I waved to a cop driving by. Moments later, I was against his car in handcuffs. When I later asked him—sheepishly, of course; any other way would have asked for bruises—why he had detained me, he said my greeting had aroused his suspicion. “No one waves to the police,” he explained. When I told friends of his response, it was my behavior, not his, that they saw as absurd. “Now why would you do a dumb thing like that?” said one. “You know better than to make nice with police.”
* * * *
A few days after I left on a visit to Kingston, Hurricane Katrina slashed and pummeled New Orleans. I’d gone not because of the storm but because my adoptive grandmother, Pearl, was dying of cancer. I hadn’t wandered those streets in eight years, since my last visit, and I returned to them now mostly at night, the time I found best for thinking, praying, crying. I walked to feel less alienated—from myself, struggling with the pain of seeing my grandmother terminally ill; from my home in New Orleans, underwater and seemingly abandoned; from my home country, which now, precisely because of its childhood familiarity, felt foreign to me. I was surprised by how familiar those streets felt. Here was the corner where the fragrance of jerk chicken greeted me, along with the warm tenor and peace-and-love message of Half Pint’s “Greetings,” broadcast from a small but powerful speaker to at least a half-mile radius. It was as if I had walked into 1986, down to the soundtrack. And there was the wall of the neighborhood shop, adorned with the Rastafarian colors red, gold, and green along with images of local and international heroes Bob Marley, Marcus Garvey, and Haile Selassie. The crew of boys leaning against it and joshing each other were recognizable; different faces, similar stories. I was astonished at how safe the streets felt to me, once again one black body among many, no longer having to anticipate the many ways my presence might instill fear and how to offer some reassuring body language. Passing police cars were once again merely passing police cars. Jamaican police could be pretty brutal, but they didn’t notice me the way American police did. I could be invisible in Jamaica in a way I can’t be invisible in the United States.
Walking had returned to me a greater set of possibilities. And why walk, if not to create a new set of possibilities? Following serendipity, I added new routes to the mental maps I had made from constant walking in that city from childhood to young adulthood, traced variations on the old pathways. Serendipity, a mentor once told me, is a secular way of speaking of grace; it’s unearned favor. Seen theologically, then, walking is an act of faith. Walking is, after all, interrupted falling. We see, we listen, we speak, and we trust that each step we take won’t be our last, but will lead us into a richer understanding of the self and the world.
In Jamaica, I felt once again as if the only identity that mattered was my own, not the constricted one that others had constructed for me. I strolled into my better self. I said, along with Kierkegaard, “I have walked myself into my best thoughts.”
* * * *
When I tried to return to New Orleans from Jamaica a month later, there were no flights. I thought about flying to Texas so I could make my way back to my neighborhood as soon as it opened for reoccupancy, but my adoptive aunt, Maxine, who hated the idea of me returning to a hurricane zone before the end of hurricane season, persuaded me to come to stay in New York City instead. (To strengthen her case she sent me an article about Texans who were buying up guns because they were afraid of the influx of black people from New Orleans.)
This wasn’t a hard sell: I wanted to be in a place where I could travel by foot and, more crucially, continue to reap the solace of walking at night. And I was eager to follow in the steps of the essayists, poets, and novelists who’d wandered that great city before me—Walt Whitman, Herman Melville, Alfred Kazin, Elizabeth Hardwick. I had visited the city before, but each trip had felt like a tour in a sports car. I welcomed the chance to stroll. I wanted to walk alongside Whitman’s ghost and “descend to the pavements, merge with the crowd, and gaze with them.” So I left Kingston, the popular Jamaican farewell echoing in my mind: “Walk good!” Be safe on your journey, in other words, and all the best in your endeavors.
* * * *
I arrived in New York City, ready to lose myself in Whitman’s “Manhattan crowds, with their turbulent musical chorus!” I marveled at what Jane Jacobs praised as “the ballet of the good city sidewalk” in her old neighborhood, the West Village. I walked up past midtown skyscrapers, releasing their energy as lively people onto the streets, and on into the Upper West Side, with its regal Beaux Arts apartment buildings, stylish residents, and buzzing streets. Onward into Washington Heights, the sidewalks spilled over with an ebullient mix of young and old Jewish and Dominican-American residents, past leafy Inwood, with parks whose grades rose to reveal beautiful views of the Hudson River, up to my home in Kingsbridge in the Bronx, with its rows of brick bungalows and apartment buildings nearby Broadway’s bustling sidewalks and the peaceful expanse of Van Cortlandt Park. I went to Jackson Heights in Queens to take in people socializing around garden courtyards in Urdu, Korean, Spanish, Russian, and Hindi. And when I wanted a taste of home, I headed to Brooklyn, in Crown Heights, for Jamaican food and music and humor mixed in with the flavor of New York City. The city was my playground.
I explored the city with friends, and then with a woman I’d begun dating. She walked around endlessly with me, taking in New York City’s many pleasures. Coffee shops open until predawn; verdant parks with nooks aplenty; food and music from across the globe; quirky neighborhoods with quirkier residents. My impressions of the city took shape during my walks with her.
As with the relationship, those first few months of urban exploration were all romance. The city was beguiling, exhilarating, vibrant. But it wasn’t long before reality reminded me I wasn’t invulnerable, especially when I walked alone.
One night in the East Village, I was running to dinner when a white man in front of me turned and punched me in the chest with such force that I thought my ribs had braided around my spine. I assumed he was drunk or had mistaken me for an old enemy, but found out soon enough that he’d merely assumed I was a criminal because of my race. When he discovered I wasn’t what he imagined, he went on to tell me that his assault was my own fault for running up behind him. I blew off this incident as an aberration, but the mutual distrust between me and the police was impossible to ignore. It felt elemental. They’d enter a subway platform; I’d notice them. (And I’d notice all the other black men registering their presence as well, while just about everyone else remained oblivious to them). They’d glare. I’d get nervous and glance. They’d observe me steadily. I’d get uneasy. I’d observe them back, worrying that I looked suspicious. Their suspicions would increase. We’d continue the silent, uneasy dialogue until the subway arrived and separated us at last.
I returned to the old rules I’d set for myself in New Orleans, with elaboration. No running, especially at night; no sudden movements; no hoodies; no objects—especially shiny ones—in hand; no waiting for friends on street corners, lest I be mistaken for a drug dealer; no standing near a corner on the cell phone (same reason). As comfort set in, inevitably I began to break some of those rules, until a night encounter sent me zealously back to them, having learned that anything less than vigilance was carelessness.
After a sumptuous Italian dinner and drinks with friends, I was jogging to the subway at Columbus Circle—I was running late to meet another set of friends at a concert downtown. I heard someone shouting and I looked up to see a police officer approaching with his gun trained on me. “Against the car!” In no time, half a dozen cops were upon me, chucking me against the car and tightly handcuffing me. “Why were you running?” “Where are you going?” “Where are you coming from?” “I said, why were you running?!” Since I couldn’t answer everyone at once, I decided to respond first to the one who looked most likely to hit me. I was surrounded by a swarm and tried to focus on just one without inadvertently aggravating the others.
For a black man, to assert your dignity before the police was to risk assault.
It didn’t work. As I answered that one, the others got frustrated that I wasn’t answering them fast enough and barked at me. One of them, digging through my already-emptied pockets, asked if I had any weapons, the question more an accusation. Another badgered me about where I was coming from, as if on the 15th round I’d decide to tell him the truth he imagined. Though I kept saying—calmly, of course, which meant trying to manage a tone that ignored my racing heart and their spittle-filled shouts in my face—that I had just left friends two blocks down the road, who were all still there and could vouch for me, to meet other friends whose text messages on my phone could verify that, yes, sir, yes, officer, of course, officer, it made no difference.
For a black man, to assert your dignity before the police was to risk assault. In fact, the dignity of black people meant less to them, which was why I always felt safer being stopped in front of white witnesses than black witnesses. The cops had less regard for the witness and entreaties of black onlookers, whereas the concern of white witnesses usually registered on them. A black witness asking a question or politely raising an objection could quickly become a fellow detainee. Deference to the police, then, was sine qua non for a safe encounter.
The cops ignored my explanations and my suggestions and continued to snarl at me. All except one of them, a captain. He put his hand on my back, and said to no one in particular, “If he was running for a long time he would have been sweating.” He then instructed that the cuffs be removed. He told me that a black man had stabbed someone earlier two or three blocks away and they were searching for him. I noted that I had no blood on me and had told his fellow officers where I’d been and how to check my alibi—unaware that it was even an alibi, as no one had told me why I was being held, and of course, I hadn’t dared ask. From what I’d seen, anything beyond passivity would be interpreted as aggression.
The police captain said I could go. None of the cops who detained me thought an apology was necessary. Like the thug who punched me in the East Village, they seemed to think it was my own fault for running.
Humiliated, I tried not to make eye contact with the onlookers on the sidewalk, and I was reluctant to pass them to be on my way. The captain, maybe noticing my shame, offered to give me a ride to the subway station. When he dropped me off and I thanked him for his help, he said, “It’s because you were polite that we let you go. If you were acting up it would have been different.” I nodded and said nothing.
* * * *
I realized that what I least liked about walking in New York City wasn’t merely having to learn new rules of navigation and socialization—every city has its own. It was the arbitrariness of the circumstances that required them, an arbitrariness that made me feel like a child again, that infantilized me. When we first learn to walk, the world around us threatens to crash into us. Every step is risky. We train ourselves to walk without crashing by being attentive to our movements, and extra-attentive to the world around us. As adults we walk without thinking, really. But as a black adult I am often returned to that moment in childhood when I’m just learning to walk. I am once again on high alert, vigilant.
Some days, when I am fed up with being considered a troublemaker upon sight, I joke that the last time a cop was happy to see a black male walking was when that male was a baby taking his first steps. On many walks, I ask white friends to accompany me, just to avoid being treated like a threat. Walks in New York City, that is; in New Orleans, a white woman in my company sometimes attracted more hostility. (And it is not lost on me that my woman friends are those who best understand my plight; they have developed their own vigilance in an environment where they are constantly treated as targets of sexual attention.) Much of my walking is as my friend Rebecca once described it: A pantomime undertaken to avoid the choreography of criminality.
* * * *
Walking while black restricts the experience of walking, renders inaccessible the classic Romantic experience of walking alone. It forces me to be in constant relationship with others, unable to join the New York flaneurs I had read about and hoped to join. Instead of meandering aimlessly in the footsteps of Whitman, Melville, Kazin, and Vivian Gornick, more often, I felt that I was tiptoeing in Baldwin’s—the Baldwin who wrote, way back in 1960, “Rare, indeed, is the Harlem citizen, from the most circumspect church member to the most shiftless adolescent, who does not have a long tale to tell of police incompetence, injustice, or brutality. I myself have witnessed and endured it more than once.”
Walking as a black man has made me feel simultaneously more removed from the city, in my awareness that I am perceived as suspect, and more closely connected to it, in the full attentiveness demanded by my vigilance. It has made me walk more purposefully in the city, becoming part of its flow, rather than observing, standing apart.
* * * *
But it also means that I’m still trying to arrive in a city that isn’t quite mine. One definition of home is that it’s somewhere we can most be ourselves. And when are we more ourselves but when walking, that natural state in which we repeat one of the first actions we learned? Walking—the simple, monotonous act of placing one foot before the other to prevent falling—turns out not to be so simple if you’re black. Walking alone has been anything but monotonous for me; monotony is a luxury.
A foot leaves, a foot lands, and our longing gives it momentum from rest to rest. We long to look, to think, to talk, to get away. But more than anything else, we long to be free. We want the freedom and pleasure of walking without fear—without others’ fear—wherever we choose. I’ve lived in New York City for almost a decade and have not stopped walking its fascinating streets. And I have not stopped longing to find the solace that I found as a kid on the streets of Kingston. Much as coming to know New York City’s streets has made it closer to home to me, the city also withholds itself from me via those very streets. I walk them, alternately invisible and too prominent. So I walk caught between memory and forgetting, between memory and forgiveness.
Garnette Cadogan’s essay first appeared in issue one of Freeman’s and is forthcoming in the The Fire This Time: A New Generation Speaks About Race (Scribner), ed. Jesmyn Ward.
Featured image: “Damion,” from Ruddy Roye’s “When Living is Protest” series