The message

Ta-Nehisi Coates

Book - 2024

"Coates originally set off to write a book about writing, in the tradition of Orwell's classic Politics and the English Language, but found himself grappling with deeper questions about how our stories-our reporting and imaginative narratives and mythmaking-expose and distort our realities. The first of the book's three intertwining essays is set in Dakar, Senegal. Despite being raised as a strict Afrocentrist--and named for Nubian pharaoh--Coates had never set foot on the African continent until now. He roams the "steampunk" city of "old traditions and new machinery," meeting with strangers and dining with local writers who quiz him in French about African American politics. But everywhere he goes he feel...s as if he's in two places at once: a modern city in Senegal and a mythic kingdom in his mind, the pan-African homeland he was raised to believe was the origin and destiny for all black people. Finally he travels to the slave castles off the coast and touches the ocean that carried his ancestors away in chains--and has his own reckoning with the legacy of the Afrocentric dream. Back in the USA he takes readers along with him to Columbia, South Carolina, where he explores a different mythology, this one enforced on its subjects by the state. He enters the world of the teacher whose job is threatened for teaching one of Coates's own books and discovers a community of mostly white supporters who were transformed and even radicalized by the stories they discovered in the "racial reckoning" of 2020. But he also explores the backlash to this reckoning and the deeper myths and stories of the community--a capital of the confederacy with statues of segregationists looming over the its public squares. In Palestine, the longest of the essays, he discovers the devastating gap between the narratives we've accepted and the clashing reality of life on the ground. He meets with activists and dissidents, Israelis and Palestinians--the old, who remember their dispossessions on two continents, and the young who have only known struggle and disillusionment. He travels into Jerusalem, the heart of Zionist mythology, and to the occupied territories, where he sees the reality the myth is meant to hide. It is this hidden story that draws him in and profoundly changes him--and makes the war that would soon come all the more devastating"--

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  • I. Journalism is not a luxury
  • II. On pharaohs
  • III. Bearing the flaming cross
  • IV. The gigantic dream.
Review by Booklist Review

Coates presents three blazing essays on race, moral complicity, and a storyteller's responsibility to the truth. Coates evokes his father's struggle with the wretched narrative legacy of Jim Crow. He travels to South Carolina, where school districts seek to ban his work for suggesting that America was "fundamentally racist," or any other "divisive concept." Coates concludes that "it is neither 'anguish' nor 'discomfort' that these people were trying to prohibit. It was enlightenment." Finally, he connects the dots between the self-justifying narratives of European and American racism and Palestinian oppression in Israel. Going to Palestine is like time traveling back to Jim Crow: IDF soldiers with "sun glinting off their shades like Georgia sheriffs" harass Palestinians at checkpoints, proving that "as sure as my ancestors were born into a country where none of them was the equal of any white man, Israel was revealing itself to be a country where no Palestinian is ever the equal of any Jewish person anywhere." Dehumanization is essential to exploitation, whether the targets are serfs in medieval Europe, African slaves and their descendants in America, or Palestinians on the West Bank. Coates exhorts readers, including students, parents, educators, and journalists, to challenge conventional narratives that can be used to justify ethnic cleansing or camouflage racist policing. Brilliant and timely.HIGH-DEMAND BACKSTORY: Best-selling Coates is a prominent public thinker and these essays about racism and censorship will spark avid attention and debate.

From Booklist, Copyright (c) American Library Association. Used with permission.
Review by Kirkus Book Review

Bearing witness to oppression. Award-winning journalist and MacArthur Fellow Coates probes the narratives that shape our perception of the world through his reports on three journeys: to Dakar, Senegal, the last stop for Black Africans "before the genocide and rebirth of the Middle Passage"; to Chapin, South Carolina, where controversy erupted over a writing teacher's use ofBetween the World and Me in class; and to Israel and Palestine, where he spent 10 days in a "Holy Land of barbed wire, settlers, and outrageous guns." By addressing the essays to students in his writing workshop at Howard University in 2022, Coates makes a literary choice similar to the letter to his son that informedBetween the World and Me; as in that book, the choice creates a sense of intimacy between writer and reader. Interweaving autobiography and reportage, Coates examines race, his identity as a Black American, and his role as a public intellectual. In Dakar, he is haunted by ghosts of his ancestors and "the shade of Niggerology," a pseudoscientific narrative put forth to justify enslavement by portraying Blacks as inferior. In South Carolina, the 22-acre State House grounds, dotted with Confederate statues, continue to impart a narrative of white supremacy. His trip to the Middle East inspires the longest and most impassioned essay: "I don't think I ever, in my life, felt the glare of racism burn stranger and more intense than in Israel," he writes. In his complex analysis, he sees the trauma of the Holocaust playing a role in Israel's tactics in the Middle East: "The wars against the Palestinians and their Arab allies were a kind of theater in which 'weak Jews' who went 'like lambs to slaughter' were supplanted by Israelis who would 'fight back.'" Roiled by what he witnessed, Coates feels speechless, unable to adequately convey Palestinians' agony; their reality "demands new messengers, tasked as we all are, with nothing less than saving the world." A revelatory meditation on shattering journeys. Copyright (c) Kirkus Reviews, used with permission.

Copyright (c) Kirkus Reviews, used with permission.

I Though we do not wholly believe it yet, the interior life is a real life, and the intangible dreams of people have a tangible effect on the world. --James Baldwin Comrades, In the summer of 2022, I returned to Howard University to teach writing. Given my rather middling career as a university student, I couldn't help but feel somewhat sheepish about the honor. But it was an honor, because it was there that I met you. Our first class was in the woods--out in rural Virginia, where, with my friend the poet Eve Ewing, we spent two weeks reading, writing, and workshopping. I've been teaching writing in some form or capacity for almost as long as I've been a writer, and the only work I love more is writing itself. But with you I found the former rivaling the latter. I don't mean to slight any other cohort of students I've taught in other times and places--all were talented and hardworking. But the fact is, we were drawn together by something more profound. I guess it begins with our institution, and the fact that it was founded to combat the long shadow of slavery--a shadow that we understood had not yet retreated. This meant that we could never practice writing solely for the craft itself, but must necessarily believe our practice to be in service of that larger emancipatory mandate. This was often alluded to, if not directly stated. All of our work dealt with the kind of small particulars of being human that literature generally deals with. But when you live as we have, among a people whose humanity is ever in doubt, even the small and particular--especially the small and particular--becomes political. For you there be no real distance between writing and politics. And when I saw that in you, I saw myself. A love of language, of course, is the root of this self. When I was barely six months old, I would crawl over to my father's speakers when he played the Last Poets. And when the record ended, I would cry until he played it again. At five I would lay on my bed, with the Poems and Rhymes volume of the Childcraft series splayed open to "The Duel," and all day I could not help but to murmur to myself, "The gingham dog and the calico cat / Side by side on the table sat." I did this for no other reason than the way the words felt in my mouth and fell on my ears. Later I discovered that there were MCs--human beings seemingly born and reared for the sole purpose of matching the music of language to an MPC snare or 808 kick--and the ensuing alchemy felt as natural to me as a heartbeat: I haunt if you want, the style I possess I bless the child, the earth, the gods and bomb the rest Haunt. You've heard me say this word a lot. It is never enough for the reader of your words to be convinced. The goal is to haunt--to have them think about your words before bed, see them manifest in their dreams, tell their partner about them the next morning, to have them grab random people on the street, shake them and say, "Have you read this yet?" That was what I felt whenever I heard Rakim spit, or for that matter the Last Poets. That was the thing that had me murmuring lines from Childcraft. This affliction was enchantment and desire. It was pleasure but also a deep need to understand the mechanics of that pleasure, the math and color behind words, and all the emotions they evoked. I imagine there are children who see a painting and cannot get the image out of their minds. I imagine they turn it over alone at night in the dark, haunted, considering and reconsidering, and a small secret ecstasy grows in them each time they do this, and, just behind this, a need to convey an ecstasy all their own. I was like that from the moment I could inscribe words into memory. And this instinct naturally linked to the world around me, because I lived in a house overflowing with language organized into books, most of them concerned with "the community," as my mother would put it. And so it was made clear to me that words could haunt not only in form, not only in their rhythm and roundness, but in their content. When I was seven years old, my mother purchased a copy of Sports Illustrated for me. She taught me to read before I entered school, and encouraged the practice however she could. And what more encouragement could there be than this issue of Sports Illustrated, which featured my hero, Tony Dorsett, running back for the Dallas Cowboys. This was 1983, an era of American football when running backs seemed as large as champions pulled out of Greek myth. How could a man of Earl Campbell's might move so fast, racing past one defender and then staving in the chest of another? How could Eric Dickerson run so high, against all convention, bounding through holes in the defense, an obvious target that was never caught? These days I will occasionally watch an old clip of Roger Craig, through will alone, breaking off a forty-six-yard run against the Rams or Marcus Allen reversing field in the Super Bowl. But back then, in an unwired world, stories, words, histories--none of it could be gotten on demand. If you bore witness to such a feat--as I did with Allen--it lived in memory until the broadcast gods decided you could see it again. And so a magazine featuring the exploits of one of these heroes was not just, to me, an assembly of words and stories. It was a treasure. Because I really did believe that Tony Dorsett was magic. He was five foot eight, built ordinary as one of my uncles. But when he slid the lone-starred helmet over his head, he transformed into something untouchable. I remember him darting through the defense, shifting direction at full speed, dancing, sprinting the length of the field, and outrunning an entire team. But whatever my affinity for Dorsett, this is not what I remember about that issue. In fact, until a few months ago, I'd forgotten that Dorsett was even on the cover at all, because deeper in the magazine, I found a story so unsettling, so horrific even, that it blotted out every adjacent detail. The story was titled "Where Am I? It Has to Be a Bad Dream." Its subject was Darryl Stingley, who'd once been a wide receiver. I thought of wide receivers as mythical too--contortionists like Wes Chandler, extending back to snag a ball bouncing off into the ether, or acrobats like Lynn Swann, dancing in the air. I absorbed these exploits on Sunday mornings through highlights curated by the NFL itself. But a magazine like Sports Illustrated existed beyond the garden, out in the street where journalism and literature collided. And out there was neither magic nor myth--only the realest of monsters. And so I read the true story of Stingley, who back in 1978 took a hit on a slant route and woke up in a hospital. The story began there, in the hospital--with Stingley unable to move a single limb, unable to call to his mother or wipe the tears running down his face. In an instant, the contortionist had been rendered quadriplegic. Only a few paragraphs in, I wanted to put the magazine down forever, to escape the story, but I was held fast by forces I could not then understand. I knew that there was something different in the storytelling, something in its style, that pulled me toward it with the gravity of a star, until I was there, I was on the field, yelling, pleading with Stingley to watch out for the incoming hit, and then in the hospital, right next to him, helpless to relieve the horror blooming in his eyes as he realized his fate. And then the star became a black hole, and I crossed an event horizon where I was no longer imagining myself there with Stingley, but was Stingley himself, and it was my body pinned to the bed, and the spokes were drilled into my skull, and it was I crying out to a heedless god. I haunt if you want, the style I possess. And I was haunted--by a style, by language. And, dimly, instinctually, I understood that the only exorcism lay in more words. I went to my father and bombarded him with questions, because that was the kind of child I was, always (to the annoyance of my siblings) asking why. My father's way of dealing with this was patented and that day he executed the maneuver to perfection. He led me to the back room, where he kept a large collection of books, and pulled one down from the shelf. The book was They Call Me Assassin. It was the memoir of Jack Tatum--the defensive back who'd laid the crushing hit on Stingley. And so I delved deeper--hoping for some insight into the mindset of a man who had permanently crippled another. I'd like to tell you I found some great revelation here, but the book was mostly filled with stories of Tatum's only vaguely interesting football career. I recall Tatum writing that the hit on Stingley was unremarkable in its violence. If a reader came, as I did, looking for some profound meditations on a catastrophe, it was not to be found. And so I was left again to grapple on my own--no Google, no Wikipedia, no social network through which to commiserate with others. Just me and this terrible story of an acrobat entombed in his own body playing over and over in the back of my mind. Excerpted from The Message by Ta-Nehisi Coates All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.