my mind essay

Out of My Mind

101 pages • 3 hours read

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Chapters 1-3

Chapters 4-6

Chapters 7-9

Chapters 10-12

Chapters 13-15

Chapters 16-18

Chapters 19-21

Chapters 22-24

Chapters 25-27

Chapters 28-30

Chapters 31-33

Character Analysis

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Important Quotes

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Summary and Study Guide

Sharon Draper’s Out of My Mind , based on her own experiences parenting a disabled child, is a New York Times Bestselling novel told from the first-person perspective of 10-year-old Melody Brooks . Melody is a fifth-grade girl who, due to cerebral palsy, is unable to communicate verbally and is wheelchair-bound. The struggles and prejudice that Melody encounters provide a more intimate and personal view of the lives of people with physical disabilities. Atheneum Books for Young Readers published the novel in 2010.

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Melody is highly intelligent, loves words and music , and has many things that she would like to say, but due to her cerebral palsy, she is incapable of communicating in a meaningful way. Melody also has no physical control over her body and is confined to a wheelchair. Her parents are loving and highly supportive of their daughter, but there are times when even they cannot understand what she is trying to tell them.

As a young girl, Melody is cared for by the next-door neighbor, Mrs. V, who convinces Melody that she can succeed in the world. Mrs. V assists the Melody in learning how to read and communicate with a board full of written words and phrases, navigating her new computer, and preparing for the Whiz Kids quiz tournament.

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Melody’s parents have a second child, Penny , who is born healthy and whole. Melody is happy to have a sibling, although it is difficult to watch her sister grow up being able to walk, talk, and control her movements. Melody begins attending inclusion classes at school, allowing her to move into more challenging courses in the regular school community.

At school, Melody receives a personal aide named Catherine , and the two become fast friends. Catherine encourages Melody to become the best she can be and to shut out the naysayers. Catherine puts Melody on the path to obtaining a Medi-Talker, allowing her to speak digitally.

Melody does so well academically at school that she makes the Whiz Kids quiz team that will compete in a locally televised tournament. While Melody is thrilled to be on the team, it highlights the vast gulf between her and her inclusion classmates. Many of them are cruel to her, and some insult her openly or assume that she is brain damaged. Others are jealous of her intelligence, while even more are worried about the optics of having Melody on their quiz team. One girl, Rose , becomes tentative friends with Melody.

Melody’s biggest bullies are Molly and Claire. Claire insults Melody and mocks her jerkiness and verbal screeches. She accuses Melody of cheating with her computer to make the quiz team. Melody receives no help from her history teacher and quiz team moderator, Mr. Dimming , as he also believes that she isn’t capable of being on the team until she earns a perfect score on the practice test.

Melody leads her team to victory, and many reporters want to interview her. The team goes to a celebratory dinner after the event, but they become uncomfortable when Melody’s mother has to spoon feed her. Claire throws up on the floor, yet she isn’t criticized by her teammates. Melody wonders why there is a double standard for her.

The next day, Melody is on the front page of the newspaper, and her teammates are sullen. Melody studies diligently for weeks before the national tournament in Washington, D.C. When Melody and her family arrive at the airport, they find out their flight is canceled and the entire quiz team has already taken an earlier flight. No one bothered to contact Melody’s family.

The team loses without Melody there to help them. Melody is hurt and angry but insists on going to school. Her mother, unwell and irritated, agrees to drive Melody to school. As they back out of the driveway, Melody begins to screech and tries to take the car keys; Penny has run behind the car, and Melody’s mother hits her. Melody fears that Penny will die, or become disabled, but Penny recovers.

At school, Melody’s teammates attempt to apologize for leaving her behind. They offer her their plastic ninth-place trophy, but Melody knocks it to the ground, and it smashes into pieces. She tells the students they deserve the award, then motors her wheelchair out of the classroom.

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Changing My Mind: Occasional Essays by Zadie Smith

F or Zadie Smith , criticism is a bodily pleasure, not an abstracted mental operation. Reading, like eating, caters to her ravenous but discriminating appetite: she finds the essence of Kafka in a sliver of words from his diary, carved, she says, as thin as Parma ham and containing the creator's "marbled mark". She doesn't need a snack when watching a film, because her eyes are feeding on the images: Brief Encounter is, for her, a chunk of Wensleydale cheese, inimitably English. The critical arguments in which Smith engages are as vital and as potentially violent as sexual wrestling matches, and in an essay on Katharine Hepburn she recalls that she ejected two lovers from her bed – on separate occasions, I should explain – because they disagreed with her about the relationship between Hepburn and Spencer Tracy in Adam's Rib .

Smith consumes books and films, by which I mean that she absorbs them, seizing on them with all her acute, avid senses. When she was 14, her mother gave her Zora Neale Hurston's Their Eyes Were Watching God to read. The aim was to raise Zadie's biracial consciousness, though the result, vividly described in the first essay in this volume, was more intense and more transformative. "I inhaled that book," Smith recalls (like an oenophile, she reads through her nostrils). It took her three hours to finish the volume and she expressed her critical judgment on it in a fit of grateful, ecstatic tears. When her mother called her to dinner, she took the book to the table, not because she intended to discuss it but because it was in itself a meal, offering her communion with the nutritious blood and body of its author.

This is not the way critics are supposed to comport themselves. Smith's enthusiasm is almost shocking; she breaks the rules established by the black-gowned, gruel-blooded nerds in universities who murder books by dissecting them, reduce poems and novels to texts which are no more than snarled networks of verbal signals and revenge themselves on the literature they secretly hate by writing badly about it.

Reading for Smith is a mind-changing, life-giving, soul-saving affair and her criticism has a missionary urgency. In a long and brilliant study of Middlemarch – which persuaded me to change my mind about a novel I've always considered tiresome – she avows that "love enables knowledge, love is a kind of knowledge". She is referring to George Eliot's Spinozistic union of emotional experience and moral perception, but she might also be articulating her own creed as critic. The intellectual revelations Smith purveys derive from and are ignited by her love for the books she has read.

In her first novel, White Teeth , she called tradition "a sinister analgesic", as deeply embedded and degenerate as dental caries. She has changed her mind about that, because for her, as the title of her collection implies, criticism is a record of the mind's growth and its game-playing versatility. Her review of a collection of EM Forster's radio book chat exactly defines Smith's newly congenial attitude to the literary past. Forster made her the gift of his talent – she used Howards End as the model for her most recent novel On Beaut y – and she is repaying his generosity, just as he settled his debts to his predecessors in those broadcast talks.

He refused, Smith notes, to call what he did "literary criticism, or even reviewing"; he was making "recommendations", like a "chatty librarian leaning over the counter". His modesty was "peculiarly English", a sly way of appeasing the country's hostility to culture. Smith has fewer misgivings about her own impassioned intelligence, but she is engaged in the same activity.

Her task, however, is harder than Forster's was, because as well as disarming popular anti-intellectualism, she has to confront the over-intellectualised commissars of academic criticism. In a superb essay on Nabokov and Barthes, she explores the battling claims of writer versus reader, creator versus theorist, acknowledging that the dispute is being fought out inside her. As a student, she delighted in Barthes's obituary for authorship, which licensed readers to rewrite texts and use them as alibis for indulging political gripes and sexual kinks.

Surely this libertarian practice was preferable to Nabokov's snooty expectation that readers should be worshippers, in awe of the author's genius? Smith's experience as a novelist persuaded her, once again, to change her mind and her essay restores faith in "the difficult partnership between reader and writer".

Hence her knowing use of a theological word when she says that in Middlemarch Eliot makes "literary atonement" for our isolation by filling her book "with more objects of attention than a novel can comfortably hold". That thronging abundance is the delight of White Teeth . The narrator of Ian McEwan's Atonement worries that art can't atone for the errors and crimes of art, because its solutions are fictional and illusory; Smith at her most fervent has no such doubts. An author, in her view, is not a despotic Nabokovian god. In a wonderful aside about the indeterminacy of meaning in Shakespeare, she remarks that "the idea of a literary genius is a gift we give ourselves, a space so wide we can play in it forever". This makes me want to throw a ball to her and bounce up and down in the hope of catching it when she retaliates.

Changefulness is Smith's theme throughout this collection. A lecture delivered at the New York Public Library remembers how she changed her voice, advancing from the glottally stopped argot of Willesden to the posher, plummier vowels she imbibed at Cambridge – though her aim, as she admits, was to be polyvocal, to alternate between those idioms, and she praises Obama, "a genuinely many-voiced man", for possessing the same flexibility. (Her homage to the new president dates from soon after his election, when her "novelist credo" led her to hope that his command of different vocal registers would lead to "a flexibility in all things". A year later, Obama is beginning to look merely slippery, flexing himself by inconclusively running on the spot.)

Elsewhere, Smith praises fluidity, another name for the same virtue. She finds it in the languid grace with which Robert De Niro opens a fridge door in Mean Streets , in the "elastic" expressiveness of Claire Danes in Shopgirl as against the "unmoving, waxy face" of the Botoxed Steve Martin and in the athleticism of Raymond Carver's prose. For a writer, fluency is "the ultimate good omen": if the words are pouring out, they're probably good words. Its opposite is fixity, a calcification that sets the mind in stone and prepares the body for rigor mortis. This Smith detects in Wordsworth when he reneges on the revolutionary idealism of his youth, in the elderly bigotry of Kingsley Amis and in the defeatism of all those who, having reached the age of 50, stop reading contemporary fiction. These justified digs made me check on the state of my own stiffening joints and hardening arteries, my calcium-encrusted dogmas and sclerotic orthodoxies. It's good to know that, while my body rusts, I can keep my mind stretched and nimble by reading Zadie Smith.

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Letter from a Region in My Mind

By James Baldwin

Take up the White Man’s burden— Ye dare not stoop to less— Nor call too loud on Freedom To cloak your weariness; By all ye cry or whisper, By all ye leave or do, The silent, sullen peoples Shall weigh your Gods and you.

Down at the cross where my Saviour died, Down where for cleansing from sin I cried, There to my heart was the blood applied, Singing glory to His name!

I underwent, during the summer that I became fourteen, a prolonged religious crisis. I use “religious” in the common, and arbitrary, sense, meaning that I then discovered God, His saints and angels, and His blazing Hell. And since I had been born in a Christian nation, I accepted this Deity as the only one. I supposed Him to exist only within the walls of a church—in fact, of our church—and I also supposed that God and safety were synonymous. The word “safety” brings us to the real meaning of the word “religious” as we use it. Therefore, to state it in another, more accurate way, I became, during my fourteenth year, for the first time in my life, afraid—afraid of the evil within me and afraid of the evil without. What I saw around me that summer in Harlem was what I had always seen; nothing had changed. But now, without any warning, the whores and pimps and racketeers on the Avenue had become a personal menace. It had not before occurred to me that I could become one of them, but now I realized that we had been produced by the same circumstances. Many of my comrades were clearly headed for the Avenue, and my father said that I was headed that way, too. My friends began to drink and smoke, and embarked—at first avid, then groaning—on their sexual careers. Girls, only slightly older than I was, who sang in the choir or taught Sunday school, the children of holy parents, underwent, before my eyes, their incredible metamorphosis, of which the most bewildering aspect was not their budding breasts or their rounding behinds but something deeper and more subtle, in their eyes, their heat, their odor, and the inflection of their voices. Like the strangers on the Avenue, they became, in the twinkling of an eye, unutterably different and fantastically present . Owing to the way I had been raised, the abrupt discomfort that all this aroused in me and the fact that I had no idea what my voice or my mind or my body was likely to do next caused me to consider myself one of the most depraved people on earth. Matters were not helped by the fact that these holy girls seemed rather to enjoy my terrified lapses, our grim, guilty, tormented experiments, which were at once as chill and joyless as the Russian steppes and hotter, by far, than all the fires of Hell.

Yet there was something deeper than these changes, and less definable, that frightened me. It was real in both the boys and the girls, but it was, somehow, more vivid in the boys. In the case of the girls, one watched them turning into matrons before they had become women. They began to manifest a curious and really rather terrifying single-mindedness. It is hard to say exactly how this was conveyed: something implacable in the set of the lips, something farseeing (seeing what?) in the eyes, some new and crushing determination in the walk, something peremptory in the voice. They did not tease us, the boys, any more; they reprimanded us sharply, saying, “You better be thinking about your soul!” For the girls also saw the evidence on the Avenue, knew what the price would be, for them, of one misstep, knew that they had to be protected and that we were the only protection there was. They understood that they must act as God’s decoys, saving the souls of the boys for Jesus and binding the bodies of the boys in marriage. For this was the beginning of our burning time, and “It is better,” said St. Paul—who elsewhere, with a most unusual and stunning exactness, described himself as a “wretched man”—“to marry than to burn.” And I began to feel in the boys a curious, wary, bewildered despair, as though they were now settling in for the long, hard winter of life. I did not know then what it was that I was reacting to; I put it to myself that they were letting themselves go. In the same way that the girls were destined to gain as much weight as their mothers, the boys, it was clear, would rise no higher than their fathers. School began to reveal itself, therefore, as a child’s game that one could not win, and boys dropped out of school and went to work. My father wanted me to do the same. I refused, even though I no longer had any illusions about what an education could do for me; I had already encountered too many college-graduate handymen. My friends were now “downtown,” busy, as they put it, “fighting the man.” They began to care less about the way they looked, the way they dressed, the things they did; presently, one found them in twos and threes and fours, in a hallway, sharing a jug of wine or a bottle of whiskey, talking, cursing, fighting, sometimes weeping: lost, and unable to say what it was that oppressed them, except that they knew it was “the man”—the white man. And there seemed to be no way whatever to remove this cloud that stood between them and the sun, between them and love and life and power, between them and whatever it was that they wanted. One did not have to be very bright to realize how little one could do to change one’s situation; one did not have to be abnormally sensitive to be worn down to a cutting edge by the incessant and gratuitous humiliation and danger one encountered every working day, all day long. The humiliation did not apply merely to working days, or workers; I was thirteen and was crossing Fifth Avenue on my way to the Forty-second Street library, and the cop in the middle of the street muttered as I passed him, “Why don’t you niggers stay uptown where you belong?” When I was ten, and didn’t look, certainly, any older, two policemen amused themselves with me by frisking me, making comic (and terrifying) speculations concerning my ancestry and probable sexual prowess, and, for good measure, leaving me flat on my back in one of Harlem’s empty lots. Just before and then during the Second World War, many of my friends fled into the service, all to be changed there, and rarely for the better, many to be ruined, and many to die. Others fled to other states and cities—that is, to other ghettos. Some went on wine or whiskey or the needle, and are still on it. And others, like me, fled into the church.

For the wages of sin were visible everywhere, in every wine-stained and urine-splashed hallway, in every clanging ambulance bell, in every scar on the faces of the pimps and their whores, in every helpless, newborn baby being brought into this danger, in every knife and pistol fight on the Avenue, and in every disastrous bulletin: a cousin, mother of six, suddenly gone mad, the children parcelled out here and there; an indestructible aunt rewarded for years of hard labor by a slow, agonizing death in a terrible small room; someone’s bright son blown into eternity by his own hand; another turned robber and carried off to jail. It was a summer of dreadful speculations and discoveries, of which these were not the worst. Crime became real, for example—for the first time—not as a possibility but as the possibility. One would never defeat one’s circumstances by working and saving one’s pennies; one would never, by working, acquire that many pennies, and, besides, the social treatment accorded even the most successful Negroes proved that one needed, in order to be free, something more than a bank account. One needed a handle, a lever, a means of inspiring fear. It was absolutely clear that the police would whip you and take you in as long as they could get away with it, and that everyone else—housewives, taxi-drivers, elevator boys, dishwashers, bartenders, lawyers, judges, doctors, and grocers—would never, by the operation of any generous human feeling, cease to use you as an outlet for his frustrations and hostilities. Neither civilized reason nor Christian love would cause any of those people to treat you as they presumably wanted to be treated; only the fear of your power to retaliate would cause them to do that, or to seem to do it, which was (and is) good enough. There appears to be a vast amount of confusion on this point, but I do not know many Negroes who are eager to be “accepted” by white people, still less to be loved by them; they, the blacks, simply don’t wish to be beaten over the head by the whites every instant of our brief passage on this planet. White people in this country will have quite enough to do in learning how to accept and love themselves and each other, and when they have achieved this—which will not be tomorrow and may very well be never—the Negro problem will no longer exist, for it will no longer be needed.

People more advantageously placed than we in Harlem were, and are, will no doubt find the psychology and the view of human nature sketched above dismal and shocking in the extreme. But the Negro’s experience of the white world cannot possibly create in him any respect for the standards by which the white world claims to live. His own condition is overwhelming proof that white people do not live by these standards. Negro servants have been smuggling odds and ends out of white homes for generations, and white people have been delighted to have them do it, because it has assuaged a dim guilt and testified to the intrinsic superiority of white people. Even the most doltish and servile Negro could scarcely fail to be impressed by the disparity between his situation and that of the people for whom he worked; Negroes who were neither doltish nor servile did not feel that they were doing anything wrong when they robbed white people. In spite of the Puritan-Yankee equation of virtue with well-being, Negroes had excellent reasons for doubting that money was made or kept by any very striking adherence to the Christian virtues; it certainly did not work that way for black Christians. In any case, white people, who had robbed black people of their liberty and who profited by this theft every hour that they lived, had no moral ground on which to stand. They had the judges, the juries, the shotguns, the law—in a word, power. But it was a criminal power, to be feared but not respected, and to be outwitted in any way whatever. And those virtues preached but not practiced by the white world were merely another means of holding Negroes in subjection.

It turned out, then, that summer, that the moral barriers that I had supposed to exist between me and the dangers of a criminal career were so tenuous as to be nearly nonexistent. I certainly could not discover any principled reason for not becoming a criminal, and it is not my poor, God-fearing parents who are to be indicted for the lack but this society. I was icily determined—more determined, really, than I then knew—never to make my peace with the ghetto but to die and go to Hell before I would let any white man spit on me, before I would accept my “place” in this republic. I did not intend to allow the white people of this country to tell me who I was, and limit me that way, and polish me off that way. And yet, of course, at the same time, I was being spat on and defined and described and limited, and could have been polished off with no effort whatever. Every Negro boy—in my situation during those years, at least—who reaches this point realizes, at once, profoundly, because he wants to live, that he stands in great peril and must find, with speed, a “thing,” a gimmick, to lift him out, to start him on his way. And it does not matter what the gimmick is. It was this last realization that terrified me and—since it revealed that the door opened on so many dangers—helped to hurl me into the church. And, by an unforeseeable paradox, it was my career in the church that turned out, precisely, to be my gimmick.

For when I tried to assess my capabilities, I realized that I had almost none. In order to achieve the life I wanted, I had been dealt, it seemed to me, the worst possible hand. I could not become a prizefighter—many of us tried but very few succeeded. I could not sing. I could not dance. I had been well conditioned by the world in which I grew up, so I did not yet dare take the idea of becoming a writer seriously. The only other possibility seemed to involve my becoming one of the sordid people on the Avenue, who were not really as sordid as I then imagined but who frightened me terribly, both because I did not want to live that life and because of what they made me feel. Everything inflamed me, and that was bad enough, but I myself had also become a source of fire and temptation. I had been far too well raised, alas, to suppose that any of the extremely explicit overtures made to me that summer, sometimes by boys and girls but also, more alarmingly, by older men and women, had anything to do with my attractiveness. On the contrary, since the Harlem idea of seduction is, to put it mildly, blunt, whatever these people saw in me merely confirmed my sense of my depravity.

It is certainly sad that the awakening of one’s senses should lead to such a merciless judgment of oneself—to say nothing of the time and anguish one spends in the effort to arrive at any other—but it is also inevitable that a literal attempt to mortify the flesh should be made among black people like those with whom I grew up. Negroes in this country—and Negroes do not, strictly or legally speaking, exist in any other—are taught really to despise themselves from the moment their eyes open on the world. This world is white and they are black. White people hold the power, which means that they are superior to blacks (intrinsically, that is: God decreed it so), and the world has innumerable ways of making this difference known and felt and feared. Long before the Negro child perceives this difference, and even longer before he understands it, he has begun to react to it, he has begun to be controlled by it. Every effort made by the child’s elders to prepare him for a fate from which they cannot protect him causes him secretly, in terror, to begin to await, without knowing that he is doing so, his mysterious and inexorable punishment. He must be “good” not only in order to please his parents and not only to avoid being punished by them; behind their authority stands another, nameless and impersonal, infinitely harder to please, and bottomlessly cruel. And this filters into the child’s consciousness through his parents’ tone of voice as he is being exhorted, punished, or loved; in the sudden, uncontrollable note of fear heard in his mother’s or his father’s voice when he has strayed beyond some particular boundary. He does not know what the boundary is, and he can get no explanation of it, which is frightening enough, but the fear he hears in the voices of his elders is more frightening still. The fear that I heard in my father’s voice, for example, when he realized that I really believed I could do anything a white boy could do, and had every intention of proving it, was not at all like the fear I heard when one of us was ill or had fallen down the stairs or strayed too far from the house. It was another fear, a fear that the child, in challenging the white world’s assumptions, was putting himself in the path of destruction. A child cannot, thank Heaven, know how vast and how merciless is the nature of power, with what unbelievable cruelty people treat each other. He reacts to the fear in his parents’ voices because his parents hold up the world for him and he has no protection without them. I defended myself, as I imagined, against the fear my father made me feel by remembering that he was very old-fashioned. Also, I prided myself on the fact that I already knew how to outwit him. To defend oneself against a fear is simply to insure that one will, one day, be conquered by it; fears must be faced. As for one’s wits, it is just not true that one can live by them—not, that is, if one wishes really to live. That summer, in any case, all the fears with which I had grown up, and which were now a part of me and controlled my vision of the world, rose up like a wall between the world and me, and drove me into the church.

As I look back, everything I did seems curiously deliberate, though it certainly did not seem deliberate then. For example, I did not join the church of which my father was a member and in which he preached. My best friend in school, who attended a different church, had already “surrendered his life to the Lord,” and he was very anxious about my soul’s salvation. (I wasn’t, but any human attention was better than none.) One Saturday afternoon, he took me to his church. There were no services that day, and the church was empty, except for some women cleaning and some other women praying. My friend took me into the back room to meet his pastor—a woman. There she sat, in her robes, smiling, an extremely proud and handsome woman, with Africa, Europe, and the America of the American Indian blended in her face. She was perhaps forty-five or fifty at this time, and in our world she was a very celebrated woman. My friend was about to introduce me when she looked at me and smiled and said, “Whose little boy are you? “ Now this, unbelievably, was precisely the phrase used by pimps and racketeers on the Avenue when they suggested, both humorously and intensely, that I “hang out” with them. Perhaps part of the terror they had caused me to feel came from the fact that I unquestionably wanted to be somebody’s little boy. I was so frightened, and at the mercy of so many conundrums, that inevitably, that summer, someone would have taken me over; one doesn’t, in Harlem, long remain standing on any auction block. It was my good luck—perhaps—that I found myself in the church racket instead of some other, and surrendered to a spiritual seduction long before I came to any carnal knowledge. For when the pastor asked me, with that marvellous smile, “Whose little boy are you?” my heart replied at once, “Why, yours.”

The summer wore on, and things got worse. I became more guilty and more frightened, and kept all this bottled up inside me, and naturally, inescapably, one night, when this woman had finished preaching, everything came roaring, screaming, crying out, and I fell to the ground before the altar. It was the strangest sensation I have ever had in my life—up to that time, or since. I had not known that it was going to happen, or that it could happen. One moment I was on my feet, singing and clapping and, at the same time, working out in my head the plot of a play I was working on then; the next moment, with no transition, no sensation of falling, I was on my back, with the lights beating down into my face and all the vertical saints above me. I did not know what I was doing down so low, or how I had got there. And the anguish that filled me cannot be described. It moved in me like one of those floods that devastate counties, tearing everything down, tearing children from their parents and lovers from each other, and making everything an unrecognizable waste. All I really remember is the pain, the unspeakable pain; it was as though I were yelling up to Heaven and Heaven would not hear me. And if Heaven would not hear me, if love could not descend from Heaven—to wash me, to make me clean—then utter disaster was my portion. Yes, it does indeed mean something—something unspeakable—to be born, in a white country, an Anglo-Teutonic, antisexual country, black. You very soon, without knowing it, give up all hope of communion. Black people, mainly, look down or look up but do not look at each other, not at you, and white people, mainly, look away. And the universe is simply a sounding drum; there is no way, no way whatever, so it seemed then and has sometimes seemed since, to get through a life, to love your wife and children, or your friends, or your mother and father, or to be loved. The universe, which is not merely the stars and the moon and the planets, flowers, grass, and trees, but other people , has evolved no terms for your existence, has made no room for you, and if love will not swing wide the gates, no other power will or can. And if one despairs—as who has not?—of human love, God’s love alone is left. But God—and I felt this even then, so long ago, on that tremendous floor, unwillingly—is white. And if His love was so great, and if He loved all His children, why were we, the blacks, cast down so far? Why? In spite of all I said thereafter, I found no answer on the floor—not that answer, anyway—and I was on the floor all night. Over me, to bring me “through,” the saints sang and rejoiced and prayed. And in the morning, when they raised me, they told me that I was “save.”

Well, indeed I was, in a way, for I was utterly drained and exhausted, and released, for the first time, from all my guilty torment. I was aware then only of my relief. For many years, I could not ask myself why human relief had to be achieved in a fashion at once so pagan and so desperate—in a fashion at once so unspeakably old and so unutterably new. And by the time I was able to ask myself this question, I was also able to see that the principles governing the rites and customs of the churches in which I grew up did not differ from the principles governing the rites and customs of other churches, white. The principles were Blindness, Loneliness, and Terror, the first principle necessarily and actively cultivated in order to deny the two others. I would love to believe that the principles were Faith, Hope, and Charity, but this is clearly not so for most Christians, or for what we call the Christian world.

I was saved. But at the same time, out of a deep, adolescent cunning I do not pretend to understand, I realized immediately that I could not remain in the church merely as another worshipper. I would have to give myself something to do, in order not to be too bored and find myself among all the wretched unsaved of the Avenue. And I don’t doubt that I also intended to best my father on his own ground. Anyway, very shortly after I joined the church, I became a preacher—a Young Minister—and I remained in the pulpit for more than three years. My youth quickly made me a much bigger drawing card than my father. I pushed this advantage ruthlessly, for it was the most effective means I had found of breaking his hold over me. That was the most frightening time of my life, and quite the most dishonest, and the resulting hysteria lent great passion to my sermons—for a while. I relished the attention and the relative immunity from punishment that my new status gave me, and I relished, above all, the sudden right to privacy. It had to be recognized, after all, that I was still a schoolboy, with my schoolwork to do, and I was also expected to prepare at least one sermon a week. During what we may call my heyday, I preached much more often than that. This meant that there were hours and even whole days when I could not be interrupted—not even by my father. I had immobilized him. It took rather more time for me to realize that I had also immobilized myself, and had escaped from nothing whatever.

The church was very exciting. It took a long time for me to disengage myself from this excitement, and on the blindest, most visceral level, I never really have, and never will. There is no music like that music, no drama like the drama of the saints rejoicing, the sinners moaning, the tambourines racing, and all those voices coming together and crying holy unto the Lord. There is still, for me, no pathos quite like the pathos of those multicolored, worn, somehow triumphant and transfigured faces, speaking from the depths of a visible, tangible, continuing despair of the goodness of the Lord. I have never seen anything to equal the fire and excitement that sometimes, without warning, fill a church, causing the church, as Leadbelly and so many others have testified, to rock. Nothing that has happened to me since equals the power and the glory that I sometimes felt when, in the middle of a sermon, I knew that I was somehow, by some miracle, really carrying, as they said, “the Word”—when the church and I were one. Their pain and their joy were mine, and mine were theirs—they surrendered their pain and joy to me, I surrendered mine to them-and their cries of “Amen!” and “Hallelujah!” and “Yes, Lord’ ” and “Praise His name!” and “Preach it, brother!” sustained and whipped on my solos until we all became equal, wringing wet, singing and dancing, in anguish and rejoicing, at the foot of the altar. It was, for a long time, in spite of—or, not inconceivably because of—the shabbiness of my motives, my only sustenance, my meat and drink. I rushed home from school, to the church, to the altar, to be alone there, to commune with Jesus, my dearest Friend, who would never fail me, who knew all the secrets of my heart. Perhaps He did, but I didn’t, and the bargain we struck, actually, down there at the foot of the cross, was that He would never let me find out.

He failed his bargain. He was a much better Man than I took Him for. It happened, as things do, imperceptibly, in many ways at once. I date it—the slow crumbling of my faith, the pulverization of my fortress—from the time, about a year after I had begun to preach, when I began to read again. I justified this desire by the fact that I was still in school, and I began, fatally, with Dostoevski. By this time, I was in a high school that was predominantly Jewish. This meant that I was surrounded by people who were, by definition, beyond any hope of salvation, who laughed at the tracts and leaflets I brought to school, and who pointed out that the Gospels had been written long after the death of Christ. This might not have been so distressing if it had not forced me to read the tracts and leaflets myself, for they were indeed, unless one believed their message already, impossible to believe. I remember feeling dimly that there was a kind of blackmail in it. People, I felt, ought to love the Lord because they loved Him, and not because they were afraid of going to Hell. I was forced, reluctantly, to realize that the Bible itself had been written by men, and translated by men out of languages I could not read, and I was already, without quite admitting it to myself, terribly involved with the effort of putting words on paper. Of course, I had the rebuttal ready: These men had all been operating under divine inspiration. Had they? All of them? And I also knew by now, alas, far more about divine inspiration than I dared admit, for I knew how I worked myself up into my own visions, and how frequently—indeed, incessantly—the visions God granted to me differed from the visions He granted to my father. I did not understand the dreams I had at night, but I knew that they were not holy. For that matter, I knew that my waking hours were far from holy. I spent most of my time in a state of repentance for things I had vividly desired to do but had not done. The fact that I was dealing with Jews brought the whole question of color, which I had been desperately avoiding, into the terrified center of my mind. I realized that the Bible had been written by white men. I knew that, according to many Christians, I was a descendant of Ham, who had been cursed, and that I was therefore predestined to be a slave. This had nothing to do with anything I was, or contained, or could become; my fate had been sealed forever, from the beginning of time. And it seemed, indeed, when one looked out over Christendom, that this was what Christendom effectively believed. It was certainly the way it behaved. I remembered the Italian priests and bishops blessing Italian boys who were on their way to Ethiopia.

Again, the Jewish boys in high school were troubling because I could find no point of connection between them and the Jewish pawnbrokers and landlords and grocery-store owners in Harlem. I knew that these people were Jews—God knows I was told it often enough—but I thought of them only as white. Jews, as such, until I got to high school, were all incarcerated in the Old Testament, and their names were Abraham, Moses, Daniel, Ezekiel, and Job, and Shadrach, Meshach, and Abednego. It was bewildering to find them so many miles and centuries out of Egypt, and so far from the fiery furnace. My best friend in high school was a Jew. He came to our house once, and afterward my father asked, as he asked about everyone, “Is he a Christian?”—by which he meant “Is he saved?” I really do not know whether my answer came out of innocence or venom, but I said, coldly, “No. He’s Jewish.” My father slammed me across the face with his great palm, and in that moment everything flooded back—all the hatred and all the fear, and the depth of a merciless resolve to kill my father rather than allow my father to kill me—and I knew that all those sermons and tears and all that repentance and rejoicing had changed nothing. I wondered if I was expected to be glad that a friend of mine, or anyone, was to be tormented forever in Hell, and I also thought, suddenly, of the Jews in another Christian nation, Germany. They were not so far from the fiery furnace after all, and my best friend might have been one of them. I told my father, “He’s a better Christian than you are,” and walked out of the house. The battle between us was in the open, but that was all right; it was almost a relief. A more deadly struggle had begun.

Being in the pulpit was like being in the theatre; I was behind the scenes and knew how the illusion was worked. I knew the other ministers and knew the quality of their lives. And I don’t mean to suggest by this the “Elmer Gantry” sort of hypocrisy concerning sensuality; it was a deeper, deadlier, and more subtle hypocrisy than that, and a little honest sensuality, or a lot, would have been like water in an extremely bitter desert. I knew how to work on a congregation until the last dime was surrendered—it was not very hard to do—and I knew where the money for “the Lord’s work” went. I knew, though I did not wish to know it, that I had no respect for the people with whom I worked. I could not have said it then, but I also knew that if I continued I would soon have no respect for myself. And the fact that I was “the young Brother Baldwin” increased my value with those same pimps and racketeers who had helped to stampede me into the church in the first place. They still saw the little boy they intended to take over. They were waiting for me to come to my senses and realize that I was in a very lucrative business. They knew that I did not yet realize this, and also that I had not yet begun to suspect where my own needs, coming up (they were very patient), could drive me. They themselves did know the score, and they knew that the odds were in their favor. And, really, I knew it, too. I was even lonelier and more vulnerable than I had been before. And the blood of the Lamb had not cleansed me in any way whatever. I was just as black as I had been the day that I was born. Therefore, when I faced a congregation, it began to take all the strength I had not to stammer, not to curse, not to tell them to throw away their Bibles and get off their knees and go home and organize, for example, a rent strike. When I watched all the children, their copper, brown, and beige faces staring up at me as I taught Sunday school, I felt that I was committing a crime in talking about the gentle Jesus, in telling them to reconcile themselves to their misery on earth in order to gain the crown of eternal life. Were only Negroes to gain this crown? Was Heaven, then, to be merely another ghetto? Perhaps I might have been able to reconcile myself even to this if I had been able to believe that there was any loving-kindness to be found in the haven I represented. But I had been in the pulpit too long and I had seen too many monstrous things. I don’t refer merely to the glaring fact that the minister eventually acquires houses and Cadillacs while the faithful continue to scrub floors and drop their dimes and quarters and dollars into the plate. I really mean that there was no love in the church. It was a mask for hatred and self-hatred and despair. The transfiguring power of the Holy Ghost ended when the service ended, and salvation stopped at the church door. When we were told to love everybody, I had thought that that meant every body . But no. It applied only to those who believed as we did, and it did not apply to white people at all. I was told by a minister, for example, that I should never, on any public conveyance, under any circumstances, rise and give my seat to a white woman. White men never rose for Negro women. Well, that was true enough, in the main—I saw his point. But what was the point, the purpose, of my salvation if it did not permit me to behave with love toward others, no matter how they behaved toward me? What others did was their responsibility, for which they would answer when the judgment trumpet sounded. But what I did was my responsibility, and I would have to answer, too—unless, of course, there was also in Heaven a special dispensation for the benighted black, who was not to be judged in the same way as other human beings, or angels. It probably occurred to me around this time that the vision people hold of the world to come is but a reflection, with predictable wishful distortions, of the world in which they live. And this did not apply only to Negroes, who were no more “simple” or “spontaneous” or “Christian” than anybody else—who were merely more oppressed. In the same way that we, for white people, were the descendants of Ham, and were cursed forever, white people were, for us, the descendants of Cain. And the passion with which we loved the Lord was a measure of how deeply we feared and distrusted and, in the end, hated almost all strangers, always, and avoided and despised ourselves.

But I cannot leave it at that; there is more to it than that. In spite of everything, there was in the life I fled a zest and a joy and a capacity for facing and surviving disaster that are very moving and very rare. Perhaps we were, all of us—pimps, whores, racketeers, church members, and children—bound together by the nature of our oppression, the specific and peculiar complex of risks we had to run; if so, within these limits we sometimes achieved with each other a freedom that was close to love. I remember, anyway, church suppers and outings, and, later, after I left the church, rent and waistline parties where rage and sorrow sat in the darkness and did not stir, and we ate and drank and talked and laughed and danced and forgot all about “the man.” We had the liquor, the chicken, the music, and each other, and had no need to pretend to be what we were not. This is the freedom that one hears in some gospel songs, for example, and in jazz. In all jazz, and especially in the blues, there is something tart and ironic, authoritative and double-edged. White Americans seem to feel that happy songs are happy and sad songs are sad, and that, God help us, is exactly the way most white Americans sing them—sounding, in both cases, so helplessly, defenselessly fatuous that one dare not speculate on the temperature of the deep freeze from which issue their brave and sexless little voices. Only people who have been “down the line,” as the song puts it, know what this music is about. I think it was Big Bill Broonzy who used to sing “I Feel So Good,” a really joyful song about a man who is on his way to the railroad station to meet his girl. She’s coming home. It is the singer’s incredibly moving exuberance that makes one realize how leaden the time must have been while she was gone. There is no guarantee that she will stay this time, either, as the singer clearly knows, and, in fact, she has not yet actually arrived. Tonight, or tomorrow, or within the next five minutes, he may very well be singing “Lonesome in My Bedroom,” or insisting, “Ain’t we, ain’t we, going to make it all right? Well, if we don’t today, we will tomorrow night.” White Americans do not understand the depths out of which such an ironic tenacity comes, but they suspect that the force is sensual, and they are terrified of sensuality and do not any longer understand it. The word “sensual” is not intended to bring to mind quivering dusky maidens or priapic black studs. I am referring to something much simpler and much less fanciful. To be sensual, I think, is to respect and rejoice in the force of life, of life itself, and to be present in all that one does, from the effort of loving to the breaking of bread. It will be a great day for America, incidentally, when we begin to eat bread again, instead of the blasphemous and tasteless foam rubber that we have substituted for it And I am not being frivolous now, either. Something very sinister happens to the people of a country when they begin to distrust their own reactions as deeply as they do here, and become as joyless as they have become. It is this individual uncertainty on the part of white American men and women, this inability to renew themselves at the fountain of their own lives, that makes the discussion, let alone elucidation, of any conundrum—that is, any reality—so supremely difficult. The person who distrusts himself has no touchstone for reality—for this touchstone can be only oneself. Such a person interposes between himself and reality nothing less than a labyrinth of attitudes. And these attitudes, furthermore, though the person is usually unaware of it (is unaware of so much!), are historical and public attitudes. They do not relate to the present any more than they relate to the person. Therefore, whatever white people do not know about Negroes reveals, precisely and inexorably, what they do not know about themselves.

White Christians have also forgotten several elementary historical details. They have forgotten that the religion that is now identified with their virtue and their power—“God is on our side,” says Dr. Verwoerd—came out of a rocky piece of ground in what is now known as the Middle East before color was invented, and that in order for the Christian church to be established, Christ had to be put to death, by Rome, and that the real architect of the Christian church was not the disreputable, sun-baked Hebrew who gave it his name but the mercilessly fanatical and self-righteous St. Paul. The energy that was buried with the rise of the Christian nations must come back into the world; nothing can prevent it. Many of us, I think, both long to see this happen and are terrified of it, for though this transformation contains the hope of liberation, it also imposes a necessity for great change. But in order to deal with the untapped and dormant force of the previously subjugated, in order to survive as a human, moving, moral weight in the world, America and all the Western nations will be forced to reëxamine themselves and release themselves from many things that are now taken to be sacred, and to discard nearly all the assumptions that have been used to justify their lives and their anguish and their crimes so long.

“The white man’s Heaven,” sings a Black Muslim minister, “is the black man’s Hell.” One may object—possibly—that this puts the matter somewhat too simply, but the song is true, and it has been true for as long as white men have ruled the world. The Africans put it another way: When the white man came to Africa, the white man had the Bible and the African had the land, but now it is the white man who is being, reluctantly and bloodily, separated from the land, and the African who is still attempting to digest or to vomit up the Bible. The struggle, therefore, that now begins in the world is extremely complex, involving the historical role of Christianity in the realm of power—that is, politics—and in the realm of morals. In the realm of power, Christianity has operated with an unmitigated arrogance and cruelty—necessarily, since a religion ordinarily imposes on those who have discovered the true faith the spiritual duty of liberating the infidels. This particular true faith, moreover, is more deeply concerned about the soul than it is about the body, to which fact the flesh (and the corpses) of countless infidels bears witness. It goes without saying, then, that whoever questions the authority of the true faith also contests the right of the nations that hold this faith to rule over him—contests, in short, their title to his land. The spreading of the Gospel, regardless of the motives or the integrity or the heroism of some of the missionaries, was an absolutely indispensable justification for the planting of the flag. Priests and nuns and schoolteachers helped to protect and sanctify the power that was so ruthlessly being used by people who were indeed seeking a city, but not one in the heavens, and one to be made, very definitely, by captive hands. The Christian church itself—again, as distinguished from some of its ministers—sanctified and rejoiced in the conquests of the flag, and encouraged, if it did not formulate, the belief that conquest, with the resulting relative well-being of the Western populations, was proof of the favor of God. God had come a long way from the desert—but then so had Allah, though in a very different direction. God, going north, and rising on the wings of power, had become white, and Allah, out of power, and on the dark side of Heaven, had become—for all practical purposes, anyway—black. Thus, in the realm of morals the role of Christianity has been, at best, ambivalent. Even leaving out of account the remarkable arrogance that assumed that the ways and morals of others were inferior to those of Christians, and that they therefore had every right, and could use any means, to change them, the collision between cultures—and the schizophrenia in the mind of Christendom—had rendered the domain of morals as chartless as the sea once was, and as treacherous as the sea still is. It is not too much to say that whoever wishes to become a truly moral human being (and let us not ask whether or not this is possible; I think we must believe that it is possible) must first divorce himself from all the prohibitions, crimes, and hypocrisies of the Christian church. If the concept of God has any validity or any use, it can only be to make us larger, freer, and more loving. If God cannot do this, then it is time we got rid of Him.

I had heard a great deal, long before I finally met him, of the Honorable Elijah Muhammad, and of the Nation of Islam movement, of which he is the leader. I paid very little attention to what I heard, because the burden of his message did not strike me as being very original; I had been hearing variations of it all my life. I sometimes found myself in Harlem on Saturday nights, and I stood in the crowds, at 125th Street and Seventh Avenue, and listened to the Muslim speakers. But I had heard hundreds of such speeches—or so it seemed to me at first. Anyway, I have long had a very definite tendency to tune out the moment I come anywhere near either a pulpit or a soapbox. What these men were saying about white people I had often heard before. And I dismissed the Nation of Islam’s demand for a separate black economy in America, which I had also heard before, as willful, and even mischievous, nonsense. Then two things caused me to begin to listen to the speeches, and one was the behavior of the police. After all, I had seen men dragged from their platforms on this very corner for saying less virulent things, and I had seen many crowds dispersed by policemen, with clubs or on horseback. But the policemen were doing nothing now. Obviously, this was not because they had become more human but because they were under orders and because they were afraid. And indeed they were, and I was delighted to see it. There they stood, in twos and threes and fours, in their Cub Scout uniforms and with their Cub Scout faces, totally unprepared, as is the way with American he-men, for anything that could not be settled with a club or a fist or a gun. I might have pitied them if I had not found myself in their hands so often and discovered, through ugly experience, what they were like when they held the power and what they were like when you held the power. The behavior of the crowd, its silent intensity, was the other thing that forced me to reassess the speakers and their message. I sometimes think, with despair, that Americans will swallow whole any political speech whatever—we’ve been doing very little else, these last, bad years—so it may not mean anything to say that this sense of integrity, after what Harlem, especially, has been through in the way of demagogues, was a very startling change. Still, the speakers had an air of utter dedication, and the people looked toward them with a kind of intelligence of hope on their faces—not as though they were being consoled or drugged but as though they were being jolted.

Power was the subject of the speeches I heard. We were offered, as Nation of Islam doctrine, historical and divine proof that all white people are cursed, and are devils, and are about to be brought down. This has been revealed by Allah Himself to His prophet, the Honorable Elijah Muhammad. The white man’s rule will be ended forever in ten or fifteen years (and it must be conceded that all present signs would seem to bear witness to the accuracy of the prophet’s statement). The crowd seemed to swallow this theology with no effort—all crowds do swallow theology this way, I gather, in both sides of Jerusalem, in Istanbul, and in Rome—and, as theology goes, it was no more indigestible than the more familiar brand asserting that there is a curse on the sons of Ham. No more, and no less, and it had been designed for the same purpose; namely, the sanctification of power. But very little time was spent on theology, for one did not need to prove to a Harlem audience that all white men were devils. They were merely glad to have, at last, divine corroboration of their experience, to hear—and it was a tremendous thing to hear—that they had been lied to for all these years and generations, and that their captivity was ending, for God was black. Why were they hearing it now, since this was not the first time it had been said? I had heard it many times, from various prophets, during all the years that I was growing up. Elijah Muhammad himself has now been carrying the same message for more than thirty years; he is not an overnight sensation, and we owe his ministry, I am told, to the fact that when he was a child of six or so, his father was lynched before his eyes. (So much for states’ rights.) And now, suddenly, people who have never before been able to hear this message hear it, and believe it, and are changed. Elijah Muhammad has been able to do what generations of welfare workers and committees and resolutions and reports and housing projects and playgrounds have failed to do: to heal and redeem drunkards and junkies, to convert people who have come out of prison and to keep them out, to make men chaste and women virtuous, and to invest both the male and the female with a pride and a serenity that hang about them like an unfailing light. He has done all these things, which our Christian church has spectacularly failed to do. How has Elijah managed it?

Well, in a way—and I have no wish to minimize his peculiar role and his peculiar achievement—it is not he who has done it but time. Time catches up with kingdoms and crushes them, gets its teeth into doctrines and rends them; time reveals the foundations on which any kingdom rests, and eats at those foundations, and it destroys doctrines by proving them to be untrue. In those days, not so very long ago, when the priests of that church which stands in Rome gave God’s blessing to Italian boys being sent out to ravage a defenseless black country—which until that event, incidentally, had not considered itself to be black—it was not possible to believe in a black God. To entertain such a belief would have been to entertain madness. But time has passed, and in that time the Christian world has revealed itself as morally bankrupt and politically unstable. The Tunisians were quite right in 1956—and it was a very significant moment in Western (and African) history—when they countered the French justification for remaining in North Africa with the question “Are the French ready for self-government?” Again, the terms “civilized” and “Christian” begin to have a very strange ring, particularly in the ears of those who have been judged to be neither civilized nor Christian, when a Christian nation surrenders to a foul and violent orgy, as Germany did during the Third Reich. For the crime of their ancestry, millions of people in the middle of the twentieth century, and in the heart of Europe—God’s citadel—were sent to a death so calculated, so hideous, and so prolonged that no age before this enlightened one had been able to imagine it, much less achieve and record it. Furthermore, those beneath the western heel, unlike those within the West, are aware that Germany’s current role in Europe is to act as a bulwark against the “uncivilized” hordes, and since power is what the powerless want, they understand very well what we of the West want to keep, and are not deluded by our talk of a freedom that we have never been willing to share with them. From my own point of view, the fact of the Third Reich alone makes obsolete forever any question of Christian superiority, except in technological terms. White people were, and are, astounded by the holocaust in Germany. They did not know that they could act that way. But I very much doubt whether black people were astounded—at least, in the same way. For my part, the fate of the Jews, and the world’s indifference to it, frightened me very much. I could not but feel, in those sorrowful years, that this human indifference, concerning which I knew so much already, would be my portion on the day that the United States decided to murder its Negroes systematically instead of little by little and catch-as-catch-can. I was, of course, authoritatively assured that what had happened to the Jews in Germany could not happen to the Negroes in America, but I thought, bleakly, that the German Jews had probably believed similar counsellors, and, again, I could not share the white man’s vision of himself for the very good reason that white men in America do not behave toward black men the way they behave toward each other. When a white man faces a black man, especially if the black man is helpless, terrible things are revealed. I know. I have been carried into precinct basements often enough, and I have seen and heard and endured the secrets of desperate white men and women, which they knew were safe with me, because even if I should speak, no one would believe me. And they would not believe me precisely because they would know that what I said was true.

The treatment accorded the Negro during the Second World War marks, for me, a turning point in the Negro’s relation to America. To put it briefly, and somewhat too simply, a certain hope died, a certain respect for white Americans faded. One began to pity them, or to hate them. You must put yourself in the skin of a man who is wearing the uniform of his country, is a candidate for death in its defense, and who is called a “nigger” by his comrades-in-arms and his officers; who is almost always given the hardest, ugliest, most menial work to do; who knows that the white G.I. has informed the Europeans that he is subhuman (so much for the American male’s sexual security); who does not dance at the U.S.O. the night white soldiers dance there, and does not drink in the same bars white soldiers drink in; and who watches German prisoners of war being treated by Americans with more human dignity than he has ever received at their hands. And who, at the same time, as a human being, is far freer in a strange land than he has ever been at home. Home! The very word begins to have a despairing and diabolical ring. You must consider what happens to this citizen, after all he has endured, when he returns—home: starch, in his shoes, for a job, for a place to live; ride, in his skin, on segregated buses; see, with his eyes, the signs saying “White” and “Colored,” and especially the signs that say “White Ladies” and “Colored Women ;” look into the eyes of his wife; look into the eyes of his son; listen, with his ears, to political speeches, North and South; imagine yourself being told to “wait.” And all this is happening in the richest and freest country in the world, and in the middle of the twentieth century. The subtle and deadly change of heart that might occur in you would be involved with the realization that a civilization is not destroyed by wicked people; it is not necessary that people be wicked but only that they be spineless. I and two Negro acquaintances, all of us well past thirty, and looking it, were in the bar of Chicago’s O’Hare Airport several months ago, and the bartender refused to serve us, because, he said, we looked too young. It took a vast amount of patience not to strangle him, and great insistence and some luck to get the manager, who defended his bartender on the ground that he was “new” and had not yet, presumably, learned how to distinguish between a Negro boy of twenty and a Negro “boy” of thirty-seven. Well, we were served, finally, of course, but by this time no amount of Scotch would have helped us. The bar was very crowded, and our altercation had been extremely noisy; not one customer in the bar had done anything to help us. When it was over, and the three of us stood at the bar trembling with rage and frustration, and drinking—and trapped, now, in the airport, for we had deliberately come early in order to have a few drinks and to eat—a young white man standing near us asked if we were students. I suppose he thought that this was the only possible explanation for our putting up a fight. I told him that he hadn’t wanted to talk to us earlier and we didn’t want to talk to him now. The reply visibly hurt his feelings, and this, in turn, caused me to despise him. But when one of us, a Korean War veteran, told this young man that the fight we had been having in the bar had been his fight, too, the young man said, “I lost my conscience a long time ago,” and turned and walked out. I know that one would rather not think so, but this young man is typical. So, on the basis of the evidence, had everyone else in the bar lost his conscience. A few years ago, I would have hated these people with all my heart. Now I pitied them, pitied them in order not to despise them. And this is not the happiest way to feel toward one’s countrymen.

But, in the end, it is the threat of universal extinction hanging over all the world today that changes, totally and forever, the nature of reality and brings into devastating question the true meaning of man’s history. We human beings now have the power to exterminate ourselves; this seems to be the entire sum of our achievement. We have taken this journey and arrived at this place in God’s name. This, then, is the best that God (the white God) can do. If that is so, then it is time to replace Him—replace Him with what? And this void, this despair, this torment is felt everywhere in the West, from the streets of Stockholm to the churches of New Orleans and the sidewalks of Harlem.

God is black. All black men belong to Islam; they have been chosen And Islam shall rule the world. The dream, the sentiment is old; only the color is new. And it is this dream, this sweet possibility, that thousands of oppressed black men and women in this country now carry away with them after the Muslim minister has spoken, through the dark, noisome ghetto streets, into the hovels where so many have perished. The white God has not delivered them; perhaps the black God will.

While I was in Chicago last summer, the Honorable Elijah Muhammad invited me to have dinner at his home. This is a stately mansion on Chicago’s South Side, and it is the headquarters of the Nation of Islam movement. I had not gone to Chicago to meet Elijah Muhammad—he was not in my thoughts at all—but the moment I received the invitation, it occurred to me that I ought to have expected it. In a way, I owe the invitation to the incredible, abysmal, and really cowardly obtuseness of white liberals. Whether in private debate or in public, any attempt I made to explain how the Black Muslim movement came about, and how it has achieved such force, was met with a blankness that revealed the little connection that the liberals’ attitudes have with their perceptions or their lives, or even their knowledge—revealed, in fact, that they could deal with the Negro as a symbol or a victim but had no sense of him as a man. When Malcolm X, who is considered the movement’s second-in-command, and heir apparent, points out that the cry of “violence” was not raised, for example, when the Israelis fought to regain Israel, and, indeed, is raised only when black men indicate that they will fight for their rights, he is speaking the truth. The conquests of England, every single one of them bloody, are part of what Americans have in mind when they speak of England’s glory. In the United States, violence and heroism have been made synonymous except when it comes to blacks, and the only way to defeat Malcolm’s point is to concede it and then ask oneself why this is so. Malcolm’s statement is not answered by references to the triumphs of the N.A.A.C.P., the more particularly since very few liberals have any notion of how long, how costly, and how heartbreaking a task it is to gather the evidence that one can carry into court, or how long such court battles take. Neither is it answered by references to the student sit-in movement, if only because not all Negroes are students and not all of them live in the South. I, in any case, certainly refuse to be put in the position of denying the truth of Malcolm’s statements simply because I disagree with his conclusions, or in order to pacify the liberal conscience. Things are as bad as the Muslims say they are—in fact, they are worse, and the Muslims do not help matters—but there is no reason that black men should be expected to be more patient, more forbearing, more farseeing than whites; indeed, quite the contrary. The real reason that nonviolence is considered to be a virtue in Negroes—I am not speaking now of its tactical value, another matter altogether—is that white men do not want their lives, their self-image, or their property threatened. One wishes they would say so more often. At the end of a television program on which Malcolm X and I both appeared, Malcolm was stopped by a white member of the audience who said, “I have a thousand dollars and an acre of land. What’s going to happen to me?” I admired the directness of the man’s question, but I didn’t hear Malcolm’s reply, because I was trying to explain to someone else that the situation of the Irish a hundred years ago and the situation of the Negro today cannot very usefully he compared. Negroes were brought here in chains long before the Irish ever thought of leaving Ireland; what manner of consolation is it to be told that emigrants arriving here—voluntarily—long after you did have risen far above you? In the hall, as I was waiting for the elevator, someone shook my hand and said, “Goodbye, Mr. James Baldwin. We’ll soon be addressing you as Mr. James X.” And I thought, for an awful moment, My God, if this goes on much longer, you probably will. Elijah Muhammad had seen this show, I think, or another one, and he had been told about me. Therefore, late on a hot Sunday afternoon, I presented myself at his door.

I was frightened, because I had, in effect, been summoned into a royal presence. I was frightened for another reason, too. I knew the tension in me between love and power, between pain and rage, and the curious, the grinding way I remained extended between these poles—perpetually attempting to choose the better rather than the worse. But this choice was a choice in terms of a personal, a private better (I was, after all, a writer); what was its relevance in terms of a social worse? Here was the South Side—a million in captivity—stretching from this doorstep as far as the eye could see. And they didn’t even read; depressed populations don’t have the time or energy to spare. The affluent populations, which should have been their help, didn’t, as far as could be discovered, read, either—they merely bought books and devoured them, but not in order to learn: in order to learn new attitudes. Also, I knew that once I had entered the house, I couldn’t smoke or drink, and I felt guilty about the cigarettes in my pocket, as I had felt years ago when my friend first took me into his church. I was half an hour late, having got lost on the way here, and I felt as deserving of a scolding as a schoolboy.

The young man who came to the door—he was about thirty, perhaps, with a handsome, smiling face—didn’t seem to find my lateness offensive, and led me into a large room. On one side of the room sat half a dozen women, all in white; they were much occupied with a beautiful baby, who seemed to belong to the youngest of the women. On the other side of the room sat seven or eight men, young, dressed in dark suits, very much at ease, and very imposing. The sunlight came into the room with the peacefulness one remembers from rooms in one’s early childhood—a sunlight encountered later only in one’s dreams. I remember being astounded by the quietness, the ease, the peace, the taste. I was introduced, they greeted me with a genuine cordiality and respect—and the respect increased my fright, for it meant that they expected something of me that I knew in my heart, for their sakes, I could not give—and we sat down. Elijah Muhammad was not in the room. Conversation was slow, but not as stiff as I had feared it would be. They kept it going, for I simply did not know which subjects I could acceptably bring up. They knew more about me, and had read more of what I had written, than I had expected, and I wondered what they made of it all, what they took my usefulness to be. The women were carrying on their own conversation, in low tones; I gathered that they were not expected to take part in male conversations. A few women kept coming in and out of the room, apparently making preparations for dinner. We, the men, did not plunge deeply into any subject, for, clearly, we were all waiting for the appearance of Elijah. Presently, the men, one by one, left the room and returned. Then I was asked if I would like to wash, and I, too, walked down the hall to the bathroom. Shortly after I came back, we stood up, and Elijah entered.

I do not know what I had expected to see. I had read some of his speeches, and had heard fragments of others on the radio and on television, so I associated him with ferocity. But, no—the man who came into the room was small and slender, really very delicately put together, with a thin face, large, warm eyes, and a most winning smile. Something came into the room with him—his disciples’ joy at seeing him, his joy at seeing them. It was the kind of encounter one watches with a smile simply because it is so rare that people enjoy one another. He teased the women, like a father, with no hint of that ugly and unctuous flirtatiousness I knew so well from other churches, and they responded like that, with great freedom and yet from a great and loving distance. He had seen me when he came into the room, I knew, though he had not looked my way. I had the feeling, as he talked and laughed with the others, whom I could only think of as his children, that he was sizing me up, deciding something. Now he turned toward me, to welcome me, with that marvellous smile, and carried me back nearly twenty-four years, to that moment when the pastor had smiled at me and said, “Whose little boy are you?” I did not respond now as I had responded then, because there are some things (not many, alas!) that one cannot do twice. But I knew what he made me feel, how I was drawn toward his peculiar authority, how his smile promised to take the burden of my life off my shoulders. Take your burdens to the Lord and leave them there. The central quality in Elijah’s face is pain, and his smile is a witness to it—pain so old and deep and black that it becomes personal and particular only when he smiles. One wonders what he would sound like if he could sing. He turned to me, with that smile, and said something like “I’ve got a lot to say to you , but we’ll wait until we sit down .” And I laughed. He made me think of my father and me as we might have been if we had been friends.

In the dining room, there were two long tables; the men sat at one and the women at the other. Elijah was at the head of our table, and I was seated at his left. I can scarcely remember what we ate, except that it was plentiful, sane, and simple—so sane and simple that it made me feel extremely decadent, and I think that I drank, therefore, two glasses of milk. Elijah mentioned having seen me on television and said that it seemed to him that I was not yet brainwashed and was trying to become myself. He said this in a curiously unnerving way, his eyes looking into mine and one hand half hiding his lips, as though he were trying to conceal bad teeth. But his teeth were not bad. Then I remembered hearing that he had spent time in prison. I suppose that I would like to become myself, whatever that may mean, but I knew that Elijah’s meaning and mine were not the same. I said yes, I was trying to be me, but I did not know how to say more than that, and so I waited.

Whenever Elijah spoke, a kind of chorus arose from the table, saying “Yes, that’s right.” This began to set my teeth on edge. And Elijah himself had a further, unnerving habit, which was to ricochet his questions and comments off someone else on their way to you. Now, turning to the man on his right, he began to speak of the white devils with whom I had last appeared on TV: What had they made him (me) feel? I could not answer this and was not absolutely certain that I was expected to. The people referred to had certainly made me feel exasperated and useless, but I did not think of them as devils. Elijah went on about the crimes of white people, to this endless chorus of “Yes, that’s right.” Someone at the table said, “The white man sure is a devil. He proves that by his own actions.” I looked around. It was a very young man who had said this, scarcely more than a boy—very dark and sober, very bitter. Elijah began to speak of the Christian religion, of Christians, in this same soft, joking way. I began to see that Elijah’s power came from his single-mindedness. There is nothing calculated about him; he means every word he says. The real reason, according to Elijah, that I failed to realize that the white man was a devil was that I had been too long exposed to white teaching and had never received true instruction. “The so-called American Negro” is the only reason Allah has permitted the United States to endure so long; the white man’s time was up in 1913, but it is the will of Allah that this lost black nation, the black men of this country, be redeemed from their white masters and returned to the true faith, which is Islam. Until this is done—and it will be accomplished very soon—the total destruction of the white man is being delayed. Elijah’s mission is to return “the so-called Negro” to Islam, to separate the chosen of Allah from this doomed nation. Furthermore, the white man knows his history, knows himself to be a devil, and knows that his time is running out, and all his technology, psychology, science, and “tricknology” are being expended in the effort to prevent black men from hearing the truth. This truth is that at the very beginning of time there was not one white face to be found in all the universe. Black men ruled the earth and the black man was perfect. This is the truth concerning the era that white men now refer to as prehistoric. They want black men to believe that they, like white men, once lived in caves and swung from trees and ate their meat raw and did not have the power of speech. But this is not true. Black men were never in such a condition. Allah allowed the Devil, through his scientists, to carry on infernal experiments, which resulted, finally, in the creation of the devil known as the white man, and later, even more disastrously, in the creation of the white woman. And it was decreed that these monstrous creatures should rule the earth for a certain number of years—I forget how many thousand, but, in any case, their rule now is ending, and Allah, who had never approved of the creation of the white man in the first place (who knows him, in fact, to be not a man at all but a devil), is anxious to restore the rule of peace that the rise of the white man totally destroyed. There is thus, by definition, no virtue in white people, and since they are another creation entirely and can no more, by breeding, become black than a cat, by breeding, can become a horse, there is no hope for them.

There is nothing new in this merciless formulation except the explicitness of its symbols and the candor of its hatred. Its emotional tone is as familiar to me as my own skin; it is but another way of saying that sinners shall be bound in Hell a thousand years . That sinners have always, for American Negroes, been white is a truth we needn’t labor, and every American Negro, therefore, risks having the gates of paranoia close on him. In a society that is entirely hostile, and, by its nature, seems determined to cut you down—that has cut down so many in the past and cuts down so many every day—it begins to be almost impossible to distinguish a real from a fancied injury. One can very quickly cease to attempt this distinction, and, what is worse, one usually ceases to attempt it without realizing that one has done so. All doormen, for example, and all policemen have by now, for me, become exactly the same, and my style with them is designed simply to intimidate them before they can intimidate me. No doubt I am guilty of some injustice here, but it is irreducible, since I cannot risk assuming that the humanity of these people is more real to them than their uniforms. Most Negroes cannot risk assuming that the humanity of white people is more real to them than their color. And this leads, imperceptibly but inevitably, to a state of mind in which, having long ago learned to expect the worst, one finds it very easy to believe the worst. The brutality with which Negroes are treated in this country simply cannot be overstated, however unwilling white men may be to hear it. In the beginning—and neither can this be overstated—a Negro just cannot believe that white people are treating him as they do; he does not know what he has done to merit it. And when he realizes that the treatment accorded him has nothing to do with anything he has done, that the attempt of white people to destroy him—for that is what it is—is utterly gratuitous, it is not hard for him to think of white people as devils. For the horrors of the American Negro’s life there has been almost no language. The privacy of his experience, which is only beginning to be recognized in language, and which is denied or ignored in official and popular speech—hence the Negro idiom—lends credibility to any system that pretends to clarify it. And, in fact, the truth about the black man, as a historical entity and as a human being, has been hidden from him, deliberately and cruelly; the power of the white world is threatened whenever a black man refuses to accept the white world’s definitions. So every attempt is made to cut that black man down—not only was made yesterday but is made today. Who, then, is to say with authority where the root of so much anguish and evil lies? Why, then, is it not possible that all things began with the black man and that he was perfect—especially since this is precisely the claim that white people have put forward for themselves all these years? Furthermore, it is now absolutely clear that white people are a minority in the world—so severe a minority that they now look rather more like an invention—and that they cannot possibly hope to rule it any longer. If this is so, why is it not also possible that they achieved their original dominance by stealth and cunning and bloodshed and in opposition to the will of Heaven, and not, as they claim, by Heaven’s will? And if this is so, then the sword they have used so long against others can now, without mercy, be used against them. Heavenly witnesses are a tricky lot, to be used by whoever is closest to Heaven at the time. And legend and theology, which are designed to sanctify our fears, crimes, and aspirations, also reveal them for what they are.

I said, at last, in answer to some other ricocheted question, “I left the church twenty years ago and I haven’t joined anything since.” It was my way of saying that I did not intend to join their movement, either.

“And what are you now?” Elijah asked.

I was in something of a bind, for I really could not say—could not allow myself to be stampeded into saying—that I was a Christian. “I? Now? Nothing.” This was not enough. “I’m a writer. I like doing things alone.” I heard myself saying this. Elijah smiled at me. “I don’t, anyway,” I said, finally, “think about it a great deal.”

Elijah said, to his right, “I think he ought to think about it all the deal,” and with this the table agreed. But there was nothing malicious or condemnatory in it. I had the stifling feeling that they knew I belonged to them but knew that I did not know it yet, that I remained unready, and that they were simply waiting, patiently, and with assurance, for me to discover the truth for myself. For where else, after all, could I go? I was black, and therefore a part of Islam, and would be saved from the holocaust awaiting the white world whether I would or no. My weak, deluded scruples could avail nothing against the iron word of the prophet.

I felt that I was back in my father’s house—as, indeed, in a way, I was—and I told Elijah that I did not care if white and black people married, and that I had many white friends. I would have no choice, if it came to it, but to perish with them, for (I said to myself, but not to Elijah), “I love a few people and they love me and some of them are white, and isn’t love more important than color?”

Elijah looked at me with great kindness and affection, great pity, as though he were reading my heart, and indicated, skeptically, that I might have white friends, or think I did, and they might be trying to be decent—now—but their time was up. It was almost as though he were saying, “They had their chance, man, and they goofed!”

And I looked around the table. I certainly had no evidence to give them that would outweigh Elijah’s authority or the evidence of their own lives or the reality of the streets outside. Yes, I knew two or three people, white, whom I would trust with my life, and I knew a few others, white, who were struggling as hard as they knew how, and with great effort and sweat and risk, to make the world more human. But how could I say this? One cannot argue with anyone’s experience or decision or belief. All my evidence would be thrown out of court as irrelevant to the main body of the case, for I could cite only exceptions. The South Side proved the justice of the indictment; the state of the world proved the justice of the indictment. Everything else, stretching back throughout recorded time, was merely a history of those exceptions who had tried to change the world and had failed. Was this true? Had they failed? How much depended on the point of view! For it would seem that a certain category of exceptions never failed to make the world worse—that category, precisely, for whom power is more real than love. And yet power is real, and many things, including, very often, love, cannot be achieved without it. In the eeriest way possible, I suddenly had a glimpse of what white people must go through at a dinner table when they are trying to prove that Negroes are not subhuman. I had almost said, after all, “Well, take my friend Mary,” and very nearly descended to a catalogue of those virtues that gave Mary the right to be alive. And in what hope? That Elijah and the others would nod their heads solemnly and say, at last, “Well, she’s all right—but the others! ”

And I looked again at the young faces around the table, and looked back at Elijah, who was saying that no people in history had ever been respected who had not owned their land. And the table said, “Yes, that’s right.” I could not deny the truth of this statement. For everyone else has, is , a nation, with a specific location and a flag—even, these days, the Jew. It is only “the so-called American Negro” who remains trapped, disinherited, and despised, in a nation that has kept him in bondage for nearly four hundred years and is still unable to recognize him as a human being. And the Black Muslims, along with many people who are not Muslims, no longer wish for a recognition so grudging and (should it ever be achieved) so tardy. Again, it cannot be denied that this point of view is abundantly justified by American Negro history. It is galling indeed to have stood so long, hat in hand, waiting for Americans to grow up enough to realize that you do not threaten them. On the other hand, how is the American Negro now to form himself into a separate nation? For this—and not only from the Muslim point of view—would seem to be his only hope of not perishing in the American backwater and being entirely and forever forgotten, as though he had never existed at all and his travail had been for nothing.

Elijah’s intensity and the bitter isolation and disaffection of these young men and the despair of the streets outside had caused me to glimpse dimly what may now seem to be a fantasy, although, in an age so fantastical, I would hesitate to say precisely what a fantasy is. Let us say that the Muslims were to achieve the possession of the six or seven states that they claim are owed to Negroes by the United States as “back payment” for slave labor. Clearly, the United States would never surrender this territory, on any terms whatever, unless it found it impossible, for whatever reason, to hold it—unless, that is, the United States were to be reduced as a world power, exactly the way, and at the same degree of speed, that England has been forced to relinquish her Empire. (It is simply not true—and the state of her ex-colonies proves this—that England “always meant to go.”) If the states were Southern states—and the Muslims seem to favor this—then the borders of a hostile Latin America would be raised, in effect, to, say, Maryland. Of the American borders on the sea, one would face toward a powerless Europe and the other toward an untrustworthy and nonwhite East, and on the North, after Canada, there would be only Alaska, which is a Russian border. The effect of this would be that the white people of the United States and Canada would find themselves marooned on a hostile continent, with the rest of the white world probably unwilling and certainly unable to come to their aid. All this is not, to my mind, the most imminent of possibilities, but if I were a Muslim, this is the possibility that I would find myself holding in the center of my mind, and driving toward. And if I were a Muslim, I would not hesitate to utilize—or, indeed, to exacerbate—the social and spiritual discontent that reigns here, for, at the very worst, I would merely have contributed to the destruction of a house I hated, and it would not matter if I perished, too. One has been perishing here so long!

And what were they thinking around the table? “I’ve come,” said Elijah, “to give you something which can never be taken away from you.” How solemn the table became then, and how great a light rose in the dark faces! This is the message that has spread through streets and tenements and prisons, through the narcotics wards, and past the filth and sadism of mental hospitals to a people from whom everything has been taken away, including, most crucially, their sense of their own worth. People cannot live without this sense; they will do anything whatever to regain it. This is why the most dangerous creation of any society is that man who has nothing to lose. You do not need ten such men—one will do. And Elijah, I should imagine, has had nothing to lose since the day he saw his father’s blood rush out—rush down, and splash, so the legend has it, down through the leaves of a tree, on him. But neither did the other men around the table have anything to lose. “Return to your true religion,” Elijah has written. “Throw off the chains of the slavemaster, the devil, and return to the fold. Stop drinking his alcohol, using his dope—protect your women—and forsake the filthy swine.” I remembered my buddies of years ago, in the hallways, with their wine and their whiskey and their tears; in hallways still, frozen on the needle; and my brother saying to me once, “If Harlem didn’t have so many churches and junkies, there’d be blood flowing in the streets.” Protect your women : a difficult thing to do in a civilization sexually so pathetic that the white man’s masculinity depends on a denial of the masculinity of the blacks. Protect your women : in a civilization that emasculates the male and abuses the female, and in which, moreover, the male is forced to depend on the female’s breadwinning power. Protect your women : in the teeth of the white man’s boast “We figure we’re doing you folks a favor by pumping some white blood into your kids,” and while facing the Southern shotgun and the Northern billy. Years ago, we used to say, “ Yes , I’m black, goddammit, and I’m beautiful!”—in defiance, into the void. But now—now—African kings and heroes have come into the world, out of the past, the past that can now be put to the uses of power. And black has become a beautiful color—not because it is loved but because it is feared. And this urgency on the part of American Negroes is not to be forgotten! As they watch black men elsewhere rise, the promise held out, at last, that they may walk the earth with the authority with which white men walk, protected by the power that white men shall have no longer, is enough, and more than enough, to empty prisons and pull God down from Heaven. It has happened before, many times, before color was invented, and the hope of Heaven has always been a metaphor for the achievement of this particular state of grace. The song says, “I know my robe’s going to fit me well. I tried it on at the gates of Hell.”

It was time to leave, and we stood in the large living room, saying good night, with everything curiously and heavily unresolved. I could not help feeling that I had failed a test, in their eyes and in my own, or that I had failed to heed a warning. Elijah and I shook hands, and he asked me where I was going. Wherever it was, I would be driven there—“because, when we invite someone here,” he said, “we take the responsibility of protecting him from the white devils until he gets wherever it is he’s going.” I was, in fact, going to have a drink with several white devils on the other side of town. I confess that for a fraction of a second I hesitated to give the address—the kind of address that in Chicago, as in all American cities, identified itself as a white address by value of its location. But I did give it, and Elijah and I walked out onto the steps, and one of the young men vanished to get the car. It was very strange to stand with Elijah for those few moments, facing those vivid, violent, so problematical streets. I felt very close to him, and really wished to be able to love and honor him as a witness, an ally, and a father. I felt that I knew something of his pain and his fury, and, yes, even his beauty. Yet precisely because of the reality and the nature of those streets—because of what he conceived as his responsibility and what I took to be mine—we would always be strangers, and possibly, one day, enemies. The car arrived—a gleaming, metallic, grossly American blue—and Elijah and I shook hands and said good night once more. He walked into his mansion and shut the door.

The driver and I started on our way through dark, murmuring—and, at this hour, strangely beautiful—Chicago, along the lake. We returned to the discussion of the land. How were we—Negroes—to get this land? I asked this of the dark boy who had said earlier, at the table, that the white man’s actions proved him to be a devil. He spoke to me first of the Muslim temples that were being built, or were about to be built, in various parts of the United States, of the strength of the Muslim following, and of the amount of money that is annually at the disposal of Negroes—something like twenty billion dollars. “That alone shows you how strong we are,” he said. But, I persisted, cautiously, and in somewhat different terms, this twenty billion dollars, or whatever it is, depends on the total economy of the United States. What happens when the Negro is no longer a part of this economy? Leaving aside the fact that in order for this to happen the economy of the United States will itself have had to undergo radical and certainly disastrous changes, the American Negro’s spending power will obviously no longer be the same. On what, then, will the economy of this separate nation be based? The boy gave me a rather strange look. I said hurriedly, “I’m not saying it can’t be done—I just want to know how it’s to be done.” I was thinking, In order for this to happen, your entire frame of reference will have to change, and you will be forced to surrender many things that you now scarcely know you have. I didn’t feel that the things I had in mind, such as the pseudo-elegant heap of tin in which we were riding, had any very great value But life would be very different without them, and I wondered if he had thought of this.

How can one, however, dream of power in any other terms than in the symbols of power? The boy could see that freedom depended on the possession of land; he was persuaded that, in one way or another, Negroes must achieve this possession. In the meantime, he could walk the streets and fear nothing, because there were millions like him, coming soon, now, to power. He was held together, in short, by a dream—though it is just as well to remember that some dreams come true—and was united with his “brothers” on the basis of their color. Perhaps one cannot ask for more. People always seem to band together according to a principle that has nothing to do with love, a principle that releases them from personal responsibility.

Yet I could have hoped that the Muslim movement had been able to inculcate in the demoralized Negro population a truer and more individual sense of its own worth, so that Negroes in the Northern ghettos could begin, in concrete terms, and at whatever price, to change their situation. But in order to change a situation one has first to see it for what it is: in the present case, to accept the fact, whatever one does with it thereafter, that the Negro has been formed by this nation, for better or for worse, and does not belong to any other-—not to Africa, and certainly not to Islam. The paradox—and a fearful paradox it is—is that the American Negro can have no future anywhere, on any continent, as long as he is unwilling to accept his past. To accept one’s past—one’s history—is not the same thing as drowning in it; it is learning how to use it. An invented past can never be used; it cracks and crumbles under the pressures of life like clay in a season of drought. How can the American Negro’s past be used? The unprecedented price demanded—and at this embattled hour of the world’s history—is the transcendence of the realities of color, of nations, and of altars.

“Anyway,” the boy said suddenly, after a very long silence, “things won’t ever again be the way they used to be. I know that.”

And so we arrived in enemy territory, and they set me down at the enemy’s door.

No one seems to know where the Nation of Islam gets its money. A vast amount, of course, is contributed by Negroes, but there are rumors to the effect that people like the Birchites and certain Texas oil millionaires look with favor on the movement. I have no way of knowing whether there is any truth to the rumors, though since these people make such a point of keeping the races separate, I wouldn’t be surprised if for this smoke there was some fire. In any case, during a recent Muslim rally, George Lincoln Rockwell, the chief of the American Nazi party, made a point of contributing about twenty dollars to the cause, and he and Malcolm X decided that, racially speaking, anyway, they were in complete agreement. The glorification of one race and the consequent debasement of another—or others—always has been and always will be a recipe for murder. There is no way around this. If one is permitted to treat any group of people with special disfavor because of their race or the color of their skin, there is no limit to what one will force them to endure, and, since the entire race has been mysteriously indicted, no reason not to attempt to destroy it root and branch. This is precisely what the Nazis attempted. Their only originality lay in the means they used. It is scarcely worthwhile to attempt remembering how many times the sun has looked down on the slaughter of the innocents. I am very much concerned that American Negroes achieve their freedom here in the United States. But I am also concerned for their dignity, for the health of their souls, and must oppose any attempt that Negroes may make to do to others what has been done to them. I think I know—we see it around us every day—the spiritual wasteland to which that road leads. It is so simple a fact and one that is so hard, apparently, to grasp: Whoever debases others is debasing himself. That is not a mystical statement but a most realistic one, which is proved by the eyes of any Alabama sheriff—and I would not like to see Negroes ever arrive at so wretched a condition.

Now, it is extremely unlikely that Negroes will ever rise to power in the United States, because they are only approximately a ninth of this nation. They are not in the position of the Africans, who are attempting to reclaim their land and break the colonial yoke and recover from the colonial experience. The Negro situation is dangerous in a different way, both for the Negro qua Negro and for the country of which he forms so troubled and troubling a part. The American Negro is a unique creation; he has no counterpart anywhere, and no predecessors. The Muslims react to this fact by referring to the Negro as “the so-called American Negro” and substituting for the names inherited from slavery the letter “X.” It is a fact that every American Negro hears a name that originally belonged to the white man whose chattel he was. I am called Baldwin because I was either sold by my African tribe or kidnapped out of it into the hands of a white Christian named Baldwin, who forced me to kneel at the foot of the cross. I am, then, both visibly and legally the descendant of slaves in a white, Protestant country, and this is what it means to be an American Negro, this is who he is—a kidnapped pagan, who was sold like an animal and treated like one, who was once defined by the American Constitution as “three-fifths” of a man, and who, according to the Dred Scott decision, had no rights that a white man was bound to respect. And today, a hundred years after his technical emancipation, he remains—with the possible exception of the American Indian—the most despised creature in his country. Now, there is simply no possibility of a real change in the Negro’s situation without the most radical and far-reaching changes in the American political and social structure. And it is clear that white Americans are not simply unwilling to effect these changes; they are, in the main, so slothful have they become, unable even to envision them. It must be added that the Negro himself no longer believes in the good faith of white Americans—if, indeed, he ever could have. What the Negro has discovered, and on an international level, is that power to intimidate which he has always had privately but hitherto could manipulate only privately—for private ends often, for limited ends always. And therefore when the country speaks of a “new” Negro, which it has been doing every hour on the hour for decades, it is not really referring to a change in the Negro, which, in any case, it is quite incapable of assessing, but only to a new difficulty in keeping him in his place, to the fact that it encounters him (again! again!) barring yet another door to its spiritual and social ease. This is probably, hard and odd as it may sound, the most important thing that one human being can do for another—it is certainly one of the most important things; hence the torment and necessity of love—and this is the enormous contribution that the Negro has made to this otherwise shapeless and undiscovered country. Consequently, white Americans are in nothing more deluded than in supposing that Negroes could ever have imagined that white people would “give” them anything. It is rare indeed that people give. Most people guard and keep; they suppose that it is they themselves and what they identify with themselves that they are guarding and keeping, whereas what they are actually guarding and keeping is their system of reality and what they assume themselves to be. One can give nothing whatever without giving oneself—that is to say, risking oneself. If one cannot risk oneself, then one is simply incapable of giving. And, after all, one can give freedom only by setting someone free. This, in the case of the Negro, the American republic has never become sufficiently mature to do. White Americans have contented themselves with gestures that are now described as “tokenism.” For hard example, white Americans congratulate themselves on the 1954 Supreme Court decision outlawing segregation in the schools; they suppose, in spite of the mountain of evidence that has since accumulated to the contrary, that this was proof of a change of heart—or, as they like to say, progress. Perhaps. It all depends on how one reads the word “progress.” Most of the Negroes I know do not believe that this immense concession would ever have been made if it had not been for the competition of the Cold War, and the fact that Africa was clearly liberating herself and therefore had, for political reasons, to be wooed by the descendants of her former masters. Had it been a matter of love or justice, the 1954 decision would surely have occurred sooner; were it not for the realities of power in this difficult era, it might very well not have occurred yet. This seems an extremely harsh way of stating the case—ungrateful, as it were—but the evidence that supports this way of stating it is not easily refuted. I myself do not think that it can be refuted at all. In any event, the sloppy and fatuous nature of American good will can never be relied upon to deal with hard problems These have been dealt with, when they have been dealt with at all, out of necessity—and in political terms, anyway, necessity means concessions made in order to stay on top. I think this is a fact, which it serves no purpose to deny, but, whether it is a fact or not, this is what the black populations of the world, including black Americans, really believe. The word “independence” in Africa and the word “integration” here are almost equally meaningless; that is, Europe has not yet left Africa, and black men here are not yet free. And both of these last statements are undeniable facts, related facts, containing the gravest implications for us all. The Negroes of this country may never be able to rise to power, but they are very well placed indeed to precipitate chaos and ring down the curtain on the American dream.

This has everything to do, of course, with the nature of that dream and with the fact that we Americans, of whatever color, do not dare examine it and are far from having made it a reality. There are too many things we do not wish to know about ourselves. People are not, for example, terribly anxious to be equal (equal, after all, to what and to whom?) but they love the idea of being superior. And this human truth has an especially grinding force here, where identity is almost impossible to achieve and people are perpetually attempting to find their feet on the shifting sands of status. (Consider the history of labor in a country in which, spiritually speaking, there are no workers, only candidates for the hand of the boss’s daughter.) Furthermore, I have met only a very few people—and most of these were not Americans—who had any real desire to be free. Freedom is hard to bear. It can be objected that I am speaking of political freedom in spiritual terms, but the political institutions of any nation are always menaced and are ultimately controlled by the spiritual state of that nation. We are controlled here by our confusion, far more than we know, and the American dream has therefore become something much more closely resembling a nightmare, on the private, domestic, and international levels. Privately, we cannot stand our lives and dare not examine them; domestically, we take no responsibility for (and no pride in) what goes on in our country; and, internationally, for many millions of people, we are an unmitigated disaster. Whoever doubts this last statement has only to open his ears, his heart, his mind, to the testimony of—for example—any Cuban peasant or any Spanish poet, and ask himself what he would feel about us if he were the victim of our performance in pre-Castro Cuba or in Spain. We defend our curious role in Spain by referring to the Russian menace and the necessity of protecting the free world. It has not occurred to us that we have simply been mesmerized by Russia, and that the only real advantage Russia has in what we think of as a struggle between the East and the West is the moral history of the western world. Russia’s secret weapon is the bewilderment and despair and hunger of millions of people of whose existence we are scarcely aware. The Russian Communists are not in the least concerned about these people. But our ignorance and indecision have had the effect, if not of delivering them into Russian hands, of plunging them very deeply in the Russian shadow, for which effect—and it is hard to blame them—the most articulate among them, and the most oppressed as well, distrust us all the more. Our power and our fear of change help bind these people to their misery and bewilderment, and insofar as they find this state intolerable we are intolerably menaced. For if they find their state intolerable, but are too heavily oppressed to change it, they are simply pawns in the hands of larger powers, which, in such a context, are always unscrupulous, and when, eventually, they do change their situation—as in Cuba—we are menaced more than ever, by the vacuum that succeeds all violent upheavals. We should certainly know by now that it is one thing to overthrow a dictator or repel an invader and quite another thing really to achieve a revolution. Time and time and time again, the people discover that they have merely betrayed themselves into the hands of yet another Pharaoh, who, since he was necessary to put the broken country together, will not let them go. Perhaps, people being the conundrums that they are, and having so little desire to shoulder the burden of their lives, this is what will always happen. But at the bottom of my heart I do not believe this. I think that people can be better than that, and I know that people can be better than they are. We are capable of bearing a great burden, once we discover that the burden is reality and arrive where reality is. Anyway, the point here is that we are living in an age of revolution, whether we will or no, and that America is the only western nation with both the power and, as I hope to suggest, the experience that may help to make these revolutions real and minimize the human damage. Any attempt we make to oppose these outbursts of energy is tantamount to signing our death warrant.

Behind what we think of as the Russian menace lies what we do not wish to face, and what white Americans do not face when they regard a Negro: reality—the fact that life is tragic. Life is tragic simply because the earth turns and the sun inexorably rises and sets, and one day, for each of us, the sun will go down for the last, last time. Perhaps the whole root of our trouble, the human trouble, is that we will sacrifice all the beauty of our lives, will imprison ourselves in totems, taboos, crosses, blood sacrifices, steeples, mosques, races, armies, flags, nations, in order to deny the fact of death, which is the only fact we have. It seems to me that one ought to rejoice in the fact of death—ought to decide, indeed, to earn one’s death by confronting with passion the conundrum of life. One is responsible to life: It is the small beacon in that terrifying darkness from which we come and to which we shall return. One must negotiate this passage as nobly as possible, for the sake of those who are coming after us. But white Americans do not believe in death, and this is why the darkness of my skin so intimidates them. And this is also why the presence of the Negro in this country can bring about its destruction. It is the responsibility of free men to trust and to celebrate what is constant—birth, struggle, and death are constant, and so is love, though we may not always think so—and to apprehend the nature of change, to be able and willing to change. I speak of change not on the surface but in the depth—change in the sense of renewal. But renewal becomes impossible if one supposes things to be constant that are not—safety, for example, or money, or power. One clings then to chimeras, by which one can only be betrayed, and the entire hope—the entire possibility—of freedom disappears. And by destruction I mean precisely the abdication by Americans of any effort really to be free. The Negro can precipitate this abdication because white Americans have never, in all their long history, been able to look on him as a man like themselves. This point need not be labored; it is proved over and over again by the Negro’s continuing position here, and his indescribable struggle to defeat the stratagems that white Americans have used, and use, to deny him his humanity. America could have used in other ways the energy that both groups have expended in this conflict. America, of all the Western nations, has been best placed to prove the uselessness and the obsolescence of the concept of color. But it has not dared to accept this opportunity, or even to conceive of it as an opportunity. White Americans have thought of it as their shame, and have envied those more civilized and elegant European nations that were untroubled by the presence of black men on their shores. This is because white Americans have supposed “Europe” and “civilization” to be synonyms—which they are not—and have been distrustful of other standards and other sources of vitality, especially those produced in America itself, and have attempted to behave in all matters as though what was east for Europe was also east for them. What it comes to is that if we, who can scarcely be considered a white nation, persist in thinking of ourselves as one, we condemn ourselves, with the truly white nations, to sterility and decay, whereas if we could accept ourselves as we are , we might bring new life to the Western achievements, and transform them. The price of this transformation is the unconditional freedom of the Negro; it is not too much to say that he, who has been so long rejected, must now be embraced, and at no matter what psychic or social risk. He is the key figure in his country, and the American future is precisely as bright or as dark as his. And the Negro recognizes this, in a negative way. Hence the question: Do I really want to be integrated into a burning house?

White Americans find it as difficult as white people elsewhere do to divest themselves of the notion that they are in possession of some intrinsic value that black people need, or want. And this assumption—which, for example, makes the solution to the Negro problem depend on the speed with which Negroes accept and adopt white standards—is revealed in all kinds of striking ways, from Bobby Kennedy’s assurance that a Negro can become President in forty years to the unfortunate tone of warm congratulation with which so many liberals address their Negro equals. It is the Negro, of course, who is presumed to have become equal—an achievement that not only proves the comforting fact that perseverance has no color but also overwhelmingly corroborates the white man’s sense of his own value. Alas, this value can scarcely be corroborated in any other way; there is certainly little enough in the white man’s public or private life that one should desire to imitate. White men, at the bottom of their hearts, know this. Therefore, a vast amount of the energy that goes into what we call the Negro problem is produced by the white man’s profound desire not to be judged by those who are not white, not to be seen as he is, and at the same time a vast amount of the white anguish is rooted in the white man’s equally profound need to be seen as he is, to be released from the tyranny of his mirror. All of us know, whether or not we are able to admit it, that mirrors can only lie, that death by drowning is all that awaits one there. It is for this reason that love is so desperately sought and so cunningly avoided. Love takes off the masks that we fear we cannot live without and know we cannot live within. I use the word “love” here not merely in the personal sense but as a state of being, or a state of grace—not in the infantile American sense of being made happy but in the tough and universal sense of quest and daring and growth. And I submit, then, that the racial tensions that menace Americans today have little to do with real antipathy—on the contrary, indeed—and are involved only symbolically with color. These tensions are rooted in the very same depths as those from which love springs, or murder. The white man’s unadmitted—and apparently, to him, unspeakable—private fears and longings are projected onto the Negro. The only way he can be released from the Negro’s tyrannical power over him is to consent, in effect, to become black himself, to become a part of that suffering and dancing country that he now watches wistfully from the heights of his lonely power and, armed with spiritual traveller’s checks, visits surreptitiously after dark. How can one respect, let alone adopt, the values of a people who do not, on any level whatever, live the way they say they do, or the way they say they should? I cannot accept the proposition that the four-hundred-year travail of the American Negro should result merely in his attainment of the present level of the American civilization. I am far from convinced that being released from the African witch doctor was worthwhile if I am now—in order to support the moral contradictions and the spiritual aridity of my life—expected to become dependent on the American psychiatrist. It is a bargain I refuse. The only thing white people have that black people need, or should want, is power—and no one holds power forever. White people cannot, in the generality, be taken as models of how to live. Rather, the white man is himself in sore need of new standards, which will release him from his confusion and place him once again in fruitful communion with the depths of his own being. And I repeat: The price of the liberation of the white people is the liberation of the blacks—the total liberation, in the cities, in the towns, before the law, and in the mind. Why, for example—especially knowing the family as I do—I should want to marry your sister is a great mystery to me. But your sister and I have every right to marry if we wish to, and no one has the right to stop us. If she cannot raise me to her level, perhaps I can raise her to mine.

In short, we, the black and the white, deeply need each other here if we are really to become a nation—if we are really, that is, to achieve our identity, our maturity, as men and women. To create one nation has proved to be a hideously difficult task; there is certainly no need now to create two, one black and one white. But white men with far more political power than that possessed by the Nation of Islam movement have been advocating exactly this, in effect, for generations. If this sentiment is honored when it falls from the lips of Senator Byrd, then there is no reason it should not be honored when it falls from the lips of Malcolm X. And any Congressional committee wishing to investigate the latter must also be willing to investigate the former. They are expressing exactly the same sentiments and represent exactly the same danger. There is absolutely no reason to suppose that white people are better equipped to frame the laws by which I am to be governed than I am. It is entirely unacceptable that I should have no voice in the political affairs of my own country, for I am not a ward of America; I am one of the first Americans to arrive on these shores.

This past, the Negro’s past, of rope, fire, torture, castration, infanticide, rape; death and humiliation; fear by day and night, fear as deep as the marrow of the bone; doubt that he was worthy of life, since everyone around him denied it; sorrow for his women, for his kinfolk, for his children, who needed his protection, and whom he could not protect; rage, hatred, and murder, hatred for white men so deep that it often turned against him and his own, and made all love, and trust, all joy impossible—this past, this endless struggle to achieve and reveal and confirm a human identity, human authority, yet contains, for all its horror, something very beautiful. I do not mean to be sentimental about suffering—enough is certainly as good as a feast—but people who cannot suffer can never grow up, can never discover who they are. That man who is forced each day to snatch his manhood, his identity, out of the fire of human cruelty that rages to destroy it knows, if he survives his effort, and even if he does not survive it, something about himself and human life that no school on earth—and, indeed, no church—can teach. He achieves his own authority, and that is unshakable. This is because, in order to save his life, he is forced to look beneath appearances, to take nothing for granted, to hear the meaning behind the words. If one is continually surviving the worst that life can bring, one eventually ceases to be controlled by a fear of what life can bring; whatever it brings must be borne. And at this level of experience one’s bitterness begins to be palatable, and hatred becomes too heavy a sack to carry. The apprehension of life here so briefly and inadequately sketched has been the experience of generations of Negroes, and it helps to explain how they have endured and how they have been able to produce children of kindergarten age who can walk through mobs to get to school. It demands great force and great cunning continually to assault the mighty and indifferent fortress of white supremacy, as Negroes in this country have done so long. It demands great spiritual resilience not to hate the hater whose foot is on your neck, and an even greater miracle of perception and charity not to teach your child to hate. The Negro boys and girls who are facing mobs today come out of a long line of improbable aristocrats—the only genuine aristocrats this country has produced. I say “this country” because their frame of reference was totally American. They were hewing out of the mountain of white supremacy the stone of their individuality. I have great respect for that unsung army of black men and women who trudged down back lanes and entered back doors, saying “Yes, sir” and “No, Ma’am” in order to acquire a new roof for the schoolhouse, new books, a new chemistry lab, more beds for the dormitories, more dormitories. They did not like saying “Yes, sir” and “No, Ma’am,” but the country was in no hurry to educate Negroes, these black men and women knew that the job had to be done, and they put their pride in their pockets in order to do it. It is very hard to believe that they were in any way inferior to the white men and women who opened those back doors. It is very hard to believe that those men and women, raising their children, eating their greens, crying their curses, weeping their tears, singing their songs, making their love, as the sun rose, as the sun set, were in any way inferior to the white men and women who crept over to share these splendors after the sun went down. But we must avoid the European error; we must not suppose that, because the situation, the ways, the perceptions of black people so radically differed from those of whites, they were racially superior. I am proud of these people not because of their color but because of their intelligence and their spiritual force and their beauty. The country should be proud of them, too, but, alas, not many people in this country even know of their existence. And the reason for this ignorance is that a knowledge of the role these people played—and play—in American life would reveal more about America to Americans than Americans wish to know.

The American Negro has the great advantage of having never believed that collection of myths to which white Americans cling: that their ancestors were all freedom-loving heroes, that they were born in the greatest country the world has ever seen, or that Americans are invincible in battle and wise in peace, that Americans have always dealt honorably with Mexicans and Indians and all other neighbors or inferiors, that American men are the world’s most direct and virile, that American women are pure. Negroes know far more about white Americans than that; it can almost be said, in fact, that they know about white Americans what parents—or, anyway, mothers—know about their children, and that they very often regard white Americans that way. And perhaps this attitude, held in spite of what they know and have endured, helps to explain why Negroes, on the whole, and until lately, have allowed themselves to feel so little hatred. The tendency has really been, insofar as this was possible, to dismiss white people as the slightly mad victims of their own brainwashing. One watched the lives they led. One could not be fooled about that; one watched the things they did and the excuses that they gave themselves, and if a white man was really in trouble, deep trouble, it was to the Negro’s door that he came. And one felt that if one had had that white man’s worldly advantages, one would never have become as bewildered and as joyless and as thoughtlessly cruel as he. The Negro came to the white man for a roof or for five dollars or for a letter to the judge; the white man came to the Negro for love. But he was not often able to give what he came seeking. The price was too high; he had too much to lose. And the Negro knew this, too. When one knows this about a man, it is impossible for one to hate him, but unless he becomes a man—becomes equal—it is also impossible for one to love him. Ultimately, one tends to avoid him, for the universal characteristic of children is to assume that they have a monopoly on trouble, and therefore a monopoly on you. (Ask any Negro what he knows about the white people with whom he works. And then ask the white people with whom he works what they know about him. )

How can the American Negro past be used? It is entirely possible that this dishonored past will rise up soon to smite all of us. There are some wars, for example (if anyone on the globe is still mad enough to go to war) that the American Negro will not support, however many of his people may be coerced—and there is a limit to the number of people any government can put in prison, and a rigid limit indeed to the practicality of such a course. A bill is coming in that I fear America is not prepared to pay. “The problem of the twentieth century,” wrote W. E. B. Du Bois around sixty years ago, “is the problem of the color line.” A fearful and delicate problem, which compromises, when it does not corrupt, all the American efforts to build a better world—here, there, or anywhere. It is for this reason that everything white Americans think they believe in must now be reëxamined. What one would not like to see again is the consolidation of peoples on the basis of their color. But as long as we in the West place on color the value that we do, we make it impossible for the great unwashed to consolidate themselves according to any other principle. Color is not a human or a personal reality; it is a political reality. But this is a distinction so extremely hard to make that the West has not been able to make it yet. And at the center of this dreadful storm, this vast confusion, stand the black people of this nation, who must now share the fate of a nation that has never accepted them, to which they were brought in chains. Well, if this is so, one has no choice but to do all in one’s power to change that fate, and at no matter what risk—eviction, imprisonment, torture, death. For the sake of one’s children, in order to minimize the bill that they must pay, one must be careful not to take refuge in any delusion—and the value placed on the color of the skin is always and everywhere and forever a delusion. I know that what I am asking is impossible. But in our time, as in every time, the impossible is the least that one can demand—and one is, after all, emboldened by the spectacle of human history in general, and American Negro history in particular, for it testifies to nothing less than the perpetual achievement of the impossible.

When I was very young, and was dealing with my buddies in those wine- and urine-stained hallways, something in me wondered, What will happen to all that beauty? For black people, though I am aware that some of us, black and white, do not know it yet, are very beautiful. And when I sat at Elijah’s table and watched the baby, the women, and the men, and we talked about God’s—or Allah’s—vengeance, I wondered, when that vengeance was achieved, What will happen to all that beauty then? I could also see that the intransigence and ignorance of the white world might make that vengeance inevitable—a vengeance that does not really depend on, and cannot really be executed by, any person or organization, and that cannot be prevented by any police force or army: historical vengeance, a cosmic vengeance, based on the law that we recognize when we say, “Whatever goes up must come down.” And here we are, at the center of the arc, trapped in the gaudiest, most valuable, and most improbable water wheel the world has ever seen. Everything now, we must assume, is in our hands; we have no right to assume otherwise. If we—and now I mean the relatively conscious whites and the relatively conscious blacks, who must, like lovers, insist on, or create, the consciousness of the others—do not falter in our duty now, we may be able, handful that we are, to end the racial nightmare, and achieve our country, and change the history of the world. If we do not now dare everything, the fulfillment of that prophecy, re-created from the Bible in song by a slave, is upon us: God gave Noah the rainbow sign, No more water, the fire next time!  ♦

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By Toni Morrison

By Evan Osnos

By Adam Iscoe

By John Paul Brammer

131 Mind Essay Topic Ideas & Examples

🏆 best mind topic ideas & essay examples, 👍 good essay topics on mind, 💡 simple & easy mind essay titles, 🎓 most interesting mind topics to write about.

• Obsession: The State of Mind An obsession will disrupt the normal order and function of the individual’s brain and retrieving the data from the long-term memory becomes a problem.
• Dieting: Losing Weight Without Losing Your Mind It is, therefore, important to look for information on the health consequences of diabetes in order to promote determination and perseverance to lose weight. We will write a custom essay specifically for you by our professional experts 808 writers online Learn More
• Sleep Habits and Its Impact on Human Mind Activity The researchers paid attention to the quality of sleep and mentioned such characteristics as the time of going to bed and waking up, the duration, and quality of sleep.
• Theory of Mind Several studies suggest that development of theory of mind in children is influenced by their exposure to speak about mental states. As studies suggest, theory of mind is necessary to the social growth and development […]
• Mind Mapping and Its Pros and Cons in Education Regardless of the aforementioned limitations, I am convinced that mind maps will remain helpful to both learners and instructors in adult education.
• Mind-Body Debate: Monism and Dualism in Psychology As a result, it is almost impossible to find the answer that can address the views of all philosophers and psychologists who are interested in determining the nature of the mind and body interaction.
• Mind Mapping Technique in Political Studies The strength of mind mapping lies on the ability to integrate art and analysis. Moreover, it assisted in developing a hypothesis that is based on possible outcomes of the research.
• The Tools of the Mind Curriculum Approach In that case, children with special needs will find it difficult to interact with others, as required by the Tools of the Mind curriculum approach.
• Rene Descartes vs. Daniel Dennett in Mind-Body Problem Following Descartes’ argument, the mind is independent of the body yet eye witness testimony relies on a judgment that has to be internalized as memory on the mind.
• What Is the Relationship Between Mind and Body? As noted by the author, Socrates depicted the human body as the part or an instrument of the soul, admitting at the same time that the corporal health depended directly on the wellness of the […]
• The Mind-Body Problem in the History of Psychology The crux of the problem is evident from its name: what is the relationship between the mind and the body? A prominent medieval philosopher Thomas Aquinas ties the issue of the body and the soul […]
• The Effects of Facebook and Other Social Media on Group Mind and Social Pressure Members of a particular social network have to conform to certain principles that define the social group despite the difference of opinion.
• Human Mind Simply: A Biological Computer When contemplating the man-like intelligence of machines, the computer immediately comes to mind but how does the amind’ of such a machine compare to the mind of man?
• Trouble in Mind: Black Southerners in the Age of Jim Crow The author of this masterpiece wanted to illuminate the challenges faced by many African Americans in the Jim Crow South. The book indicates that the construct of Jim Crow brought numerous troubles to many Africans […]
• A State of Mind: Film Analysis The major theme of this event revolves around the portrayal of the ideals of socialism and patriotism by the citizens. The film discusses on their daily lifestyles and that of the people around them, a […]
• Mind Control as Supernatural Power The ability to control the mind would allow me to inspire ideas in many people so they would realize the wrongness and cruelty of their actions and motives.
• The Impact of Aggressive Advertising on Young Minds The possible implications in respect to the financial position of parents and the effects of the advertised product on children raise concern over this kind of publicity.
• Monistic Views on the Mind-Body Debate If the mind does not need the physical body to exist, it means that the state of unconsciousness due to injuries and other objective reasons is impossible.
• “Failure to Connect – How Computers Affect Our Children’s Minds and What We Can Do About It” by Jane M. Healy Detailed analysis of several chapters of the book will help to understand the impact of computer technologies on children’s health and mental development. To begin with, chapter 4 of the book deals with the impact […]
• Analysis of Article The Mind’s Eye by Oliver Sacks This essay seeks to analyze Sacks’ essay with a focus on illuminating the key aspects of the experiences of the different blind men and women he encountered or read from and link them with the […]
• Telehealth: A Mind Map and Telehealth Implementation The idea is that the majority of patients merely do not recognize the benefits and opportunities linked to telehealth. Patience and humility should be at the forefront of telehealth implementation.
• Mind and Body in Hume’s and Descartes’s Views One of the most notable cases is a contradiction between David Hume and Descartes who shared different views based on what they did perceive of the body and the mind of an individual.
• Freemasonry and Mind Control in Movies According to this claim, the constructors of the temple comprised the initial stonemasons and who founded the extensive organization of freemasons that is seen today.
• Organizing the Mind and Thinking – Psychology However, the question of how the mind relates to the physical brain and the nervous system still lingers. To solve this problem, it is encouraged to put the keys on the handbag or on the […]
• The Effect of Group Minds on Behaviours In the outcome, the majority group will stubbornly confirm that the lengths are equal while on the other hand, the minority, that is the individual who performed the task alone, will state that the pieces […]
• Human Mind-Uploading and Behavior Prediction As we are conscious, we often believe that it allows for freedom of choice, and as such, if the computer emulation claimed to be conscious, would it make it so? The chance of complete free […]
• The Role of the Mind in the Healing Process In the study, they emphasize the impact of stress on the health status of the population and conclude on the capability of the suggested approaches to mitigate it.
• The Unconscious Mind: Freud and Jung’s Views This includes the secret desires of the individual, which are contrary to the general laws of morality and, therefore, subconsciously jealous of the person. In turn, Jung expanded the concept of the unconscious and changed […]
• Mind-Body and Energy Approaches This connects to the film because the video explains how one’s health can be preserved by ensuring that the mental and emotional components of the mind-body system are treated to the appropriate conditions in the […]
• Popular Culture and Williams’ Life of the Mind In turn, the goal of Life of the Mind is to convey the traditions of spiritual values and cultural and artistic experiences of generations.
• A Theorist View of Stress, Human Body and Mind As one can see, both K bler-Ross and Frankl focus on human stress as a form of suffering in the face of insurmountable life troubles, such as death or suffering.
• Why the World’s Best Minds Do Not Solve Global Problems? The consequences of not solving global obstacles on a large scale are universal; thus, it is critical to examine why the world’s best minds do not solve the biggest global problems.
• Descartes’ Mind-Body Problem He speaks of the complete difference between the mind and body, which implies that the body is divisible and the mind is not because the activity of the latter cannot be explained by mechanical principles.
• Expo 2020: Connecting Minds, Creating the Future The London World Expo marked a watershed moment in the evolution of commodity derivatives to the abundance of new industrial technology and hence is considered the first World Exhibition in the contemporary sense.
• The Enlightenment and Great Minds This shows that Swift’s proposal was not aimed at threatening poor women in Ireland, but he tried to change society and encourage Irish citizens and the British government to take action.
• Cartesian Dualism and The Mind-Body Problem Descartes recognized that the machine of the body and the consciousness is occupied with its own thoughts, ideas, and “desires,” and they are independent entities or substances.
• Ahmet Altan: My Country Has Not Imprisoned My Mind The reader easily understands the main character was expecting the police to come as he had a bag of clothes prepared to leave. Ahmet confirms that he fought the fears of reality, and calmly went […]
• How Technology Is Changing Our Minds Modern communication the way how individuals establish and maintain relationships is affected by the mentioned factors to a great extent, and, of course, there are is a plethora of advantages within the scope of the […]
• American Military University: The Ultimate Advantage Is an Educated Mind AMU is affordable and has programs in fields such as business, information technology, education and management.
• Sensation and Perception: The Mind-Body Problem Mind-body problem is related different branches of psychology, for instance, one can mention clinical psychology and psychiatry.
• Mind-Reading Shopping Cart Project The cart will provide information on the selected products as well as customer reviews so that the user knows what product is worth buying.
• The Philosophy Behind Tools of the Mind Vygotsky believed that these tools of the mind extend an individual’s mental abilities to solve problems and creatively formulate solutions in the present world.
• Neuromarketing: Inside the Mind of the Consumer Harrell and Hsu shed light on the peculiarities of neuromarketing and its potential in the sphere of current marketing research. In conclusion, it is possible to state that Hsu and Harrel provide valuable insights into […]
• Biology of the Mind, Complex Machine in Existence Thus, in order to understand thoughts and feelings of an individual, it is important to understand the biology of the human mind.
• Overall Philosophy Behind the Mind-Body Treatment Method The causes of the symptoms, according to the treatment paradigm, are psychological factors that aggravate the intensity of pain and which worsen the suffering and disability associated with the symptoms.
• Which Is the Mind of a Killer? The focus, in this case, is not on the expectations but on the views that are shared among a particular group of people.
• The Heart, Mind, and Soul of Professionalism in Occupational Therapy: Wendy Wood In her article “The Heart, Mind and Soul of Professionalism in Occupational Therapy”, Wendy Wood presents the notion that one of the current concerns in OT is the endemic proliferation of the disheartened within the […]
• Psychoneuroimmunology: The Mind and Body Connections Psychoneuroimmunology refers to the study of the interconnection of consciousness, the Central Nervous System- CNS and the defense system of the body and the implications that the interconnection has towards physical health.
• Rational Decision Making: Money on Your Mind The mind is responsible for making financial decision and it is triggered by the messages we receive on the day to day activities. Lennick and Jordan explain that, we have two systems in the brain; […]
• Signing the Contracts, Being Not in a Sober Mind According to the Plaintiff, the condition of Kean at the time of the procurement was not fit. It has been mentioned in the case that the plaintiff was under influence of intoxicating liquor at the […]
• Why People of Color Need to Decolonize Their Minds The reason for the confrontation lies in people’s minds, and people of color still tend to have and use colonized attitudes. People of color with a colonized mind teach their children that the world is […]
• Health and Medicine Pamphlet on Mind and Body Today, the Creig College campus health office is seeking for developing the programs to meet the diverse needs of our students.
• Mind Body Problem in Philosophical Works of Spinoza, Malebranche, and Descartes On careful examination of his writings about the body and mind, one finds out that they are rich with a lot of metaphysics which is related to theories of the body and mind together with […]
• The Innovative Minds in Automotive Design Bruno is the designer of the Mercedes-Benz and has stood firm to maintain the mission of the brand to its customers. Mercedes-Benz is the safest brand in terms of use.
• “Innovative Minds Don’t Think Alike” by Rae-Dupree and “You’re Bored, but Your Brain Is Tuned In” by Carey The paradox is captured in the very title of the article in the words “bored but your brain is tuned in”.
• Religious Cults: Mind Controls, Joining and Leaving a Cult Some of the famous cults include the Unification Church also referred to as the “Moonies” an identity derived from its leader, Sun Myung Moon, ISKCON, the Scientology and the Children of God.
• How Study of Mind Can Be Science As a science, the study of the mind has been suggested to include nature of the mind, the way it functions and the possible inner being or human activities of the mind.
• The Human Mind Function Learning Paper The human mind is controlled by the brain organ which is the basic unit for thinking, perceiving, behavior, learning and memory.
• “Habits of Mind” by Costa and Kallick The philosophy of mind creates a wide picture of the development of a man’s reasoning and outlook on the nature and main aspects of mind.
• The Effects of Marijuana on the Body, Mind and Brain Cells A drug is a substance that changes the bodily function of a body when consumed, there are several definitions of the word drug but it is believed that the most important function of a drug […]
• Mind – Body Problem Researching the mind/body problem necessarily involves a discussion of the theories of Descartes as it was he who first proposed the division and began to define the proper realms of the mind versus that of […]
• Healing and the Mind: Psychology of Personal Adjustment It can be observed from the above information that Moyers book “Healing and the Mind,” Santrock’s book, “Human Adjustment,” and the study and practice of relaxation are all related in the sense that all of […]
• Mind-Body Dualism Concept Analysis Biblically, this concept appears to be true in that man was formed with a soul, that is, the mind, and a body, even though philosophy teaches or tends to show the differences between the mind […]
• Peace: A Value That Is Possessed by a Tranquil Mind The sense of harmony that has to exist in every heart is born out of the ashes of the spirit of regeneration of humanitarian concerns.
• Mind, Brains, and Computer: Homunculus Theories The most popular method for the creation of a homunculus is usually cited by other alchemists emphasizes the use of the mandrake.
• Body vs. Conscious Mind This paper explains some of the problems that have arisen because of for instance unsettled mind and how it leads to physical illness, and how physical stress has also contributed to having problems of the […]
• Unconscious Mind and Mental Health Treatment This was the most basic point for Freud’s dynamic psychology of the mind and its relation to the unconscious. You can say unconscious mind is like the pilot of an aircraft and the conscious mind […]
• Chad Frischmann: The Young Minds Solving Climate Change In this article, the author is mainly interested in persuading the reader to take action to resolve the climate change problem concerning the contribution of younger generations in this process.
• Artificial Mind Perspectives & Research Approaches For a better comprehension of the artificial mind, it is essential to examine the notion of the amind’ itself. Another yet controversial approach to the issue of the human and artificial mind is the 1999 […]
• “The Scientific State of Mind” by Jane Jacobs Jane Jacobs explains that science is admired in North America, and it can be explained by the fact that science has revealed significant information about the planet and its inhabitants.
• Descartes’ Philosophy of Mind in “The Matrix” Film The world of The Matrix is one of the examples of the precarity of that, which may be called the real world as perceived by the beholder.
• “Darkness Visible” and “An Unquiet Mind”: Mental Illness The beast of manic depression living within the professor is a duplicitous creature whose cravings result in the bifurcation of the woman’s moods and actions, thereby pushing her to either the farthest extremes of sexual […]
• Meditation Two: Concerning the Nature of the Human Mind Why does he argue that the “I” is a thinking thing, and what counts for him as “thinking”? Therefore, the philosopher’s understanding of a “thinking thing” is related to such processes as analysis, meditation, and […]
• Art in Judaism: Engaging Mind Without Senses At the same time, this raises the question of whether it is possible to engage the mind without engaging the senses or not.
• The Mind of a Monster in A. Hitler’s “Mein Kampf” The book was written by Adolf Hitler, who was the Nazi leader and the ruler of Germany during the period of the Holocaust.
• Behavior and Mind: The Roots of Modern Psychology The article “Behavior and Mind: The Roots of Modern Psychology” by Dennis Delprato is a book review that analyses the ideas of Rachlin on contemporary psychology.
• The Mind and Body Matrix The purpose of this project is to explore separation anxiety disorder as a mental health disorder, particularly in children and adolescents.
• Problems of the Mind and Body Matrix The purpose of this project is to evaluate certain problems of the mind and provide their matrix. Given the diverse nature of problems of the mind, it is imperative to explore them in isolation to […]
• Inside the Adult Mind With the aim of being able to study the thoughts of the interviewees on certain issues, I took 15 minutes to interview the individuals, and indeed it was worth the time spent.
• Terror in the Mind of God by Mark Juergensmeyer The author is trying to the argument as to why the frequency of acts of terrorism has been on the rise in recent years.
• Daniel Dennett’s Philosophy of Mind At the end of the story, some mayhem begins, so it is the reader who is to decide where Dennett is.
• The Mind’s Big Bang: Video Analysis On the other hand, modern humans developed a spear that was lighter and used it to throw the weapon to a distance of forty-two meters, a clear advantage over the Neanderthals.
• Business With Humanity in Mind As such, conducting business with humanity in mind is both a way to ensure the prolonged success of a company and an ethical requirement for a modern company leader.
• War and Remembrance: Casualties of the Mind This paper will focus on the examination of the effects of American veterans with disabilities and PTSD concerns in the shadow of the Civil War and the associated treatment to be offered to veterans as […]
• Positioning: The Battle For Your Mind Ries and Trout state that the consideration of competitors’ presence in the market provides a ground for the development of advertising campaigns, the clarification of product position, and the establishment of the product value in […]
• Mind-Body in Cartesian Dualism and Darwinian Monism From this perspective, the relationship between body and mind can be compared to an aircraft and a pilot; although autopilot technologies are advanced, a successful flight is still impossible without the guidance of the human […]
• Mental Illness in the Creative Mind Ironically, the content of his character that acted as a source of his depression provided him with the tools he needed to save the nation.
• Ishmael: An Adventure of the Mind and Spirit by Quinn A critical review of the book, Ishmael an adventure of the Mind and Spirit, shows how the author of the book presents themes in an appropriate manner.
• Animal Minds and Cognitive Processes Although the structure of the brain of the mimic octopus differs from that of human beings, its mind is comparable to that of a human.
• Eye Movement Experiment and the Theory of Mind The dependent variables on the other hand are the aspects of the experiment that are quantifiable and can also be described as the presumed effects.
• Positioning: The Battle for Your Mind by Ries & Trout The authors of the book underscore the need for businesses, products, services, and people to use the positioning strategy to get ahead of the competition and deal with a multiplicity of challenges that are known […]
• Mind-Reading Shopping Cart: Business Model The program can compare the breathing sound of the patient and the sounds in the database to come up with a diagnosis.
• Philosophical Perceptions of Mind and Body Human reasoning is the ability of the human mind to utilize some part of the universal reason, and therefore is intangible and separate from the body.
• Mind-Reading Shopping Cart: Business Plan As already mentioned in the presentation on the Mind-Reading Shopping Cart, key partners of the company are software providers that develop software for the cart itself.
• Does the Body Influence the Mind? Although the proponents of the theory concerning the absence of influence of the body on the human mind provide rather strong support for their conclusions, the idea of the body affecting the key mental processes […]
• Cheri Huber’s View on Conditioning and Conditioned Mind According to her, children tend to obtain a wide range of information from the immediate environment, which contributes to brain conditioning. To Huber, socialization is a process that aids conditioning in pushing the child from […]
• Rhetoric Analysis of The Mind’s Eye by Oliver Sacks Even though he does not nullify the assumption of the possibility of inflexibility of sensory areas among the adults, citing this evidence gives an indication of the Sacks’ belief that the blind can see, but […]
• Altered State of Mind As a result of the complete engrossment in the online engagement, an individual may lose touch with the reality and will not be in a position to track time usage and the information gathered.
• Philosophy: Human Mind Operating The human mind is considered much more powerful than the minds of all other animals, yet this mind is what encourages us to do the worst things.
• Dichotomy of the Body and Mind Thus, the body is a danger to the mind. It is the mind that ensures control of the body, thus the mind is able to survive within the body.
• The Mind Is Separate From the Brain: A Descartes’ Assumptions It is based on this that various individuals do in fact agree with the assumption of Descartes that the mind must exist somewhere outside of the body and that it influences the actions of the […]
• The Tenets of a Successful Advertising Campaign: Understanding the Role of Good Ideas & Creative Minds It is against this background that the present paper aims to critically evaluate the claim that ‘a good idea and a good creative department are all that are needed for a successful advertising campaign.’ Earlier […]
• Theory of Mind Is Vital to the Development of Social Skills In understanding theory of mind and development of social skills, it is vital to emphasize that this theory affects children during different stages of development.
• Misinformation and False Memories in Humans Pertaining to the first hypothesis, in case the results of the study support the stipulation of the hypothesis, then the result would probably conclude that early alertness reduces the occurrence of misinformation and thus reduces […]
• Importance of Training Mind to Find Happiness and Meaning of Life According to Buddhist thinking, mind training “…is training in stability in order to “reveal the mystery” of the ultimate nature of reality, our own and that of other phenomena”.
• Pedophilia and the Mind It is against this background that this paper summarizes the evidence to support the suggestion that there are differences in brain function between pedophiles and non-pedophiles.
• Virginia Woolf on How the Human Mind Works It is possible to concentrate on the idea that the people’s mind is responsible for the human’s attitude to the reality and to his or her perception of time, space, and the form of being […]
• Dualism or the Mind and Body Split The mind is considered a very delicate organ of the body and only specialists in the field of neurosurgery are allowed to conduct operations on it.
• Music Impact on Human Mind and Body Using the example of the shaman ritual the author wants to prove that music is healing not only to human soul, but also to human body.
• The Extended Mind: Complex Cognitive Functioning In this case the problem is the need to move from point A to point B the woman has to navigate her way from her house to the restaurant.
• Effectiveness of the Group Minds Doris Lessing points out that, as on one hand human beings living in the free world present claims that they have the freedom to live as well as hold beliefs the way they wish, on […]
• Defining the “White Mind” The nature of the ‘white mind’ as presented in ‘The Land of The Spotted Eagle’ by Luther Standing Bear is a depiction of a personal conviction devoid of factual knowledge.
• Belief, Doubt and Modern Mind With the efforts to try and find solutions to one of the greatest mysteries, the ancient societies tried to come up with different suggestions that became a foundation for the creation of religion and religious […]
• Illness of the Mind This also comes from the fact that Bartleby think very highly of himself, and being the person that he is, others must understand him and love him as he is.”Torquemada at the Stake” is also […]
• Exploring the Global Mind: A Plan of Action for CSC to Become More Involved in International Issues. The study is based on the definition of global education and key issues related to it, thus global education “consists of efforts to bring about the changes in the content, in the methods, and in […]
• Phenomenology of Mind: Upholding the Philosophy The last theme is the concept of identity of being on the one hand, and thought in the teleological growth on the other.
• The Artist’s State of Mind: Van Gogh’s “The Starry Night” The painting also has a tree that also stretches to the sky; it is the tallest feature in the village. The choice of color in the painting is also an indication of the painter’s mood.
• Determinate Being in Hagel’s “Phenomenology of Mind” Secondly, the author of this paper agrees with Hegel on the issue that it is actually the role of philosophy to resolve the differences within the human consciousness through Absolutism.
• What Is up in the Mind of a Man? It is good when the woman shares her problems with the man and together they work on solving it, however, it is important for the woman to know when it is too much, as it […]
• How the Mind Can Influence Our Decisions The information people learn from their childhood is kept in human mind and all the actions people do are based on that data.
• Exploring the Specifics of a Group Mind: Into the Depth of the Philosophy of the Crowd However, because of a range of factors, starting with the choice of the uniform for the “guard” and the “prisoners” and up to the fact that the prisoners were not supposed to have names, the […]
• Invading Your Hearts and Minds: Commercial Analysis As observed in video game commercials of the day, professional marketers and bottom line businesses are fully utilizing the revolution of social media to attract and retain their customers in all possible ways.’Call of Duty: […]
• The Euro Speed Test – Mind Over Matter The subject of psychology comes to light in this discussion because, for the sportsmen/ women to perform to their optimum, they have to be physically, technically and most importantly mentally fit to be able to […]
• “The Opening of the American Mind” by Lawrence W. Levine The other factor that contributed to the decline in education in America apart from the decline in political standards and changes in demography and culture is the argument over which subjects to include in the […]
• Groupthink Phenomenon: Collective Mind in Organizations Groupthink, as the term suggests, is a phenomenon where members in a group prioritize the desire to achieve harmony and concordance within the group at the expense of the appraisal of the other alternatives they […]
• The Mind’s Eye Review Through his interactions with several blind people and reading their memoirs he has come to the conclusion that there is a rich interconnectedness and interactions of the sensory organs of the brain.
• Assessment of “Innovative Minds Don’t Think Alike” by Janet Rae-Dupree Towards the conclusion of the essay, Janet uses lines of dialogue to bring life to the essay and make the readers to reflect more on the main idea of the article.
• The Mind and Allegory of the Cave The highest type of reality is the one that is based on knowledge of forms as illustrated through the allegory of the cave.
• Mind, in Relation to the Brain and Body Daniel explores the functioning of the brain in relation to the body while John addresses Artificial intelligences and the myths surrounding it.
• The Mind and the Body The main purpose of this study is to evaluate the consequences and key concepts involved in the development of the mind-body philosophy and offer personal suggestions or opinions over the issue of relationship between the […]
• Conflict in the Mind – The Non-Assertive Reaction I tend to be more assertive when in the company of peers or other people who are my juniors, this is unfortunately not always the case because I rarely find this company as often as […]
• Chicago (A-D)
• Chicago (N-B)

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Changing My Mind: Occasional Essays Kindle Edition

• Print length 324 pages
• Language English
• Sticky notes On Kindle Scribe
• Publisher Penguin Books
• Publication date October 22, 2009
• File size 2245 KB
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• ASIN ‏ : ‎ B002TV07CY
• Publisher ‏ : ‎ Penguin Books; 1st edition (October 22, 2009)
• Publication date ‏ : ‎ October 22, 2009
• Language ‏ : ‎ English
• File size ‏ : ‎ 2245 KB
• Text-to-Speech ‏ : ‎ Enabled
• Screen Reader ‏ : ‎ Supported
• Enhanced typesetting ‏ : ‎ Enabled
• X-Ray ‏ : ‎ Not Enabled
• Word Wise ‏ : ‎ Enabled
• Sticky notes ‏ : ‎ On Kindle Scribe
• Print length ‏ : ‎ 324 pages
• #192 in World Literature Short Stories
• #389 in Books & Reading Literary Criticism
• #1,458 in Essays (Kindle Store)

About the author

Zadie smith.

Zadie Smith is the author of the novels White Teeth, The Autograph Man, On Beauty, NW and Swing Time, as well as three collections of essays, Changing My Mind, Feel Free and Intimations, and a collection of short stories, Grand Union.

White Teeth won multiple awards, including the James Tait Black Memorial Prize, the Whitbread First Novel Award and the Guardian First Book Award. On Beauty was shortlisted for the Man Booker Prize and won the Orange Prize for Fiction, and NW was shortlisted for the Baileys Women's Prize for Fiction.

Zadie Smith is currently a tenured professor of fiction at New York University and a Member of the American Academy of Arts and Letters. She is a regular contributor to the New Yorker and the New York Review of Books.

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Mind Map for Essay: Complete Guide With Useful Tips

Edraw content team, planning to create mind map for essays.

EdrawMind is a powerful tool that lets you create mind maps for essays. Learn from this essay writing tips guide to know everything about different essay writing. Try this mind-mapping tool today!

Essay writing is one of the most crucial parts of any academic curriculum. Most students consider writing an essay a dreadful task, but with the correct essay writing tips, one can easily master the techniques. In this article, we will show you the importance of mind maps for essay writing. Creating a mind map for essay writing helps academic students visualize the idea before they start writing it. Here, we will discuss different essays and illustrate how just by creating a mind map in EdrawMind, one can easily write long essays for their academic purpose.

1. What is mind mapping?

Before we begin understanding the benefits of making a mind map for essay writing, we should first understand mind mapping in detail.

In general, mind mapping is a diagramming technique that helps display information visually. Let us suppose you have to write about yourself, including your hobbies, details about your parents, the video games you love to play, and more. In this case, mind mapping would be the technique you will use to visualize the content going along in your 'about me' essay. Since most students prefer to outline their essays before actually converting them into long paragraphs, it is always considered good practice to make a mind map in and around the essay's primary topic.

There are a couple of ways that mind mapping benefits the students who intend to write a good essay.

• A student can visualize the entire essay even before starting to write it.
• A student can prioritize the segments based on their subtopics.s
• A student can go back to the mind map and understand if they have missed out on any important topic.

Once students have created a mind map, they can seemingly convert it into long paragraphs for an essay. In most cases, if a student can add the mind map to the essay, it will help the reader understand the important topics covered in the submitted long piece.

2. Mind Map Helps with All Types of Essays

In academic writing, there are six different types of essay writing. As a student, you can create a mind map for different essays and later use these steps to write the essay itself. Here, we have covered all the six different types of essays and helped you understand how mind maps benefit someone who intends to write astonishing essays.

1. Argumentative Essay

An argumentative essay is a form of essay writing that requires a student to go analytical by investigating a topic, collecting the data, generating the points, evaluating all the gathered evidence, and establishing a position on the topic. As you see, an argumentative essay requires the student to go in-depth about their research. If the student works on a mind map for an argumentative essay, they will be able to properly create different segments while outlining their investigative and evaluative stages.

When a student creates a mind map, it facilitates a visual sketch of the entire material the student has gathered to write the argumentative essay. In addition, by creating a mind map, the student ensures that they have all the relevant information before proceeding to write the essay.

2. Admissions Essay

Admission essays are essays that one writes to get themselves enrolled at any particular college or university. Admission essays mostly consist of a statement of purpose (SOP), a student's academic record, a student's record of extra-curricular activities, references, and personal details. An admission essay is considered a very important piece of writing because it allows the college or university to know the student better and learn more about any specific situation.

When a student is writing an admission essay, creating a mind map is extremely handy because it allows the students to jot down the details of all of their achievements in a manner that resonates with the admission process. In a mind map, the student can dedicate a specific portion to their SOP, add their academic record in other subtopics, and then work ahead to showcase their achievements. Once the mind map for the admission essay is created, the student can follow the basic steps to writing an essay.

3. Persuasive Essay

A persuasive essay is a type of essay where a researcher or a student supports their content with facts and logical reasons to sway readers to a particular standpoint. In general, while writing a persuasive essay, the primary intention of the writer is to persuade the reader and convince them on a specific issue.

As you see, a persuasive essay requires a detailed logical argument and an emotional appeal. Most students tend to create a mind map before writing their persuasive essay to find the loopholes in the early stages of essay writing. A persuasive essay consists of three important parts: issue, side, and argument. By creating a mind map for an essay, a student can create these subtopics and work on them individually.

4. Compare-and-Contrast Essay

When students need to point out the similarities and differences between two or more subjects, they create a compare-and-contrast essay around it. Writing a compare-and-contrast essay is great for illustrating what separates and unites related topics, particularly those topics or concepts that are often misinterpreted by each other. In a compare-and-contrast essay, a student does not choose two specific topics to provide a contrast. Rather, they compare and contrast two types of similar topics to highlight subtle differences. For instance, when someone has to compare and contrast between watermelon and muskmelon, they will choose two different breeds of dogs and cats to convey the exact difference.

By creating a contrast-and-compare essay mind map, one can easily note the differences and similarities between two subjects. A mind map will help brainstorm the topic, collect the sources, and outline the essay structure.

5. Personal Essay

As the name suggests, a student writes about their experiences without having to prove any particular point in a personal essay. In personal essays, the author only intends to introduce the topic to the reader and make them aware of the subject and the theme. In most cases, a personal essay is based on feelings, emotions, personal experiences, and personal opinions.

While creating a mind map for a personal essay, the author can work on some important elements, like creating a compelling hook, presenting an engaging story, introducing interesting characters, having an immersive setting, and presenting meaningful conversations. With the help of a mind map, one can easily separate all these elements into subtopics and work on them individually. This way, they can present a more compelling story without missing out on important details.

6. Expository Essay

An expository essay is a long-form essay where the author's primary intent is to explain or describe a particular topic by providing factual information. When an author starts preparing for an expository essay, they start by investigating an idea, evaluating the gathered evidence, expounding on the idea, and concisely presenting an argument. Often, students get confused between expository and argumentative essay writing. The core difference between the two genres is that an expository essay will contain the information and explain the topic in brief. At the same time, an argumentative essay will contain the writer's personal ideas, facts, and other statistics.

Since expository essays contain information based on investigation and evaluation, creating a mind map for such essay writing is recommended. Using a mind map, the author can easily visualize all the evidence related to the information and brainstorm the topic before starting the writing process.

3. Mind Map for Essay: Step by Step

Now that you have understood how students can easily visualize their ideas by creating mind maps for essays, let us give you a detailed step-by-step description of how you can use mind maps for essay writing. It should be noted here that these are generic steps and can easily be applied to all the different types of essay writing.

1 Find Essay's Topic:

The first step in essay writing is coming up with a unique idea or a topic less explored. If you work on an essay topic that is already covered several times by different authors, your research might be hard-pressed to develop a unique standpoint. Instead, it is recommended to come up with the essay topic you are personally interested in, or at least something you can talk about without major complications. Choosing your essay's topic that is close to you will make the entire task of essay writing less monotonous.

• Create a mind map in a tool like EdrawMind and name the primary topic, 'Essay Topic.' Now start adding different ideas as its subtopics. These subtopics can be anything that you are closely associated with. For instance, you can add different ideas that your professors might have suggested or some ideas that were previously discussed in the classroom.
• Add your own areas of interest to the mind map and try to connect the dots with the ideas that you must have added in the previous step. Once you have a few good ideas that intersect with your interest and the ideas that were previously discussed, you can start weighing them against one another by noting down their respective pros and cons. Remove the ideas that have several cons and start working on that essay topic with maximum pros.

2 Commence Research Process:

Research is one of the most important processes in essay writing. At the same time, students often get confused between different arguments and counterarguments presented to them from different research papers. Students often waste an enormous amount of time just trying to figure out how to put all the different information into one piece. What all these students need is to make a mind map for essay writing where they can easily collect and structure their data and information.

• Create a mind map for different sources and make additional notes in these mind maps as you go on through the text. EdrawMind provides you with a comment option that helps in taking additional notes as and when they are required.
• Sometimes, students create one single mind map where they list all of their resources and branch them out for every quote and information, they want to use in the essay paper.

3 Outlining Essay Paper in a Mind Map:

Before you start writing your essay, you first create an outline of your paper that will help create a coherent structure of your arguments, counter arguments, examples, and sources. By using a mind map, one can easily review the outline and access the information they require in their essay.

Creating a mind map to outline your essay ensures that one will walk through sources and information more efficiently. It also enables the author to find and review information whenever they are stuck at any point.

4. Useful Tips for Your Essay

Essay writing can be a fun exercise if you follow some of the general steps to writing an essay. A couple of important essay writing tips ensure that your final submission has no plagiarism, no errors, has a proper citation, and does not divert from the primary topic. Some of the most useful essay writing tips are:

• Plan & Schedule: After coming up with the right topic for the essay, a student must allocate proper time and schedule their research hours. Most of the time, students underestimate the amount of work required to conduct proper research to write a professional essay and end up submitting an essay that will fetch them poor grades. It is always advisable to plan and schedule the essay writing in such a way that they get proper time for researching, and a good amount of time in writing, followed by sufficient time to conduct the second round of editing.
• Structure, Flow, & Focus: If you have not decided on the right flow of your essay, chances are your reader might not be able to relate to it. So, whenever you start writing the essay, ensure that you have properly summarized the core introduction and main body and presented your case that leads towards a proper conclusion. By structuring and focusing on the flow, each section of your essay will add a definitive value to the argument that you are presenting. At the same time, you should also perform multiple revisions just to confirm that the different parts of your essay fit together as a logical whole.
• Proper Style and Formatting: A good essay is about the argument and the narrative structure, but at the same time, the style tends to influence your readers, as that is the very first thing the reader will see when they look at your essay submission. Before writing down the essay, understand the formatting and styling criteria from your professor. You can even consult them about the language guide and the style that you have to follow while submitting the essay. It might look like a very simple or a basic step, but when an author submits an essay that has a proper table of content, introduction pages, bibliography, indexes, annexures, and references, the reader will get an idea that the author has done their proper research before writing the essay.
• Visualize the idea: In most cases, authors start writing the essay as soon as they get an idea. However, if the content is large and the project demands multiple rounds of revisions, it is highly recommended to go ahead and create a mind map. A mind map for essays will help the author visualize the content in a concrete manner. At the same time, by creating a mind map, you will be able to follow the timeline and have sufficient time to make revisions.

5. Key Takeaways

Regardless of the course of study and institution, essay writing is one of the most important curriculum activities for all grades. Even the graduates and postgraduate students need to submit their research paper that somehow starts by writing long-form essays. In this elaborate guide, we walked you through different types of essay writing and helped you understand how making a mind map for an essay is not only a logical activity but also saves you time and other important resources. Instead of wasting your time and money on complicated tools, you should start using EdrawMind, which has hundreds of templates for educational, business, and personal use.

Unlike other tools, EdrawMind has an amazing user interface that provides easy drag-and-drop features. From changing the theme of your mind map to adding different comments in subtopics, you can modify your mind map in any way you desire. So, what are you waiting for? Download EdrawMind today and make a mind map for the essay. You can also try using EdrawMind Online, which comes with a personal cloud.

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Annie on My Mind Essay Questions

By nancy garden, essay questions.

These notes were contributed by members of the GradeSaver community. We are thankful for their contributions and encourage you to make your own.

Written by Isabelle West

How does the reporting rule at foster tie into the themes of morality present throughout the book?

When questioned about Sally’s ear piercing business and why she didn’t report her, Liza tells Ms. Stevenson “I--I don't believe in the reporting rule because I think that by the time people are in Upper School they're--old enough to take responsibility for their own actions." This ties into the eventual discovery of Liza and Annie’s relationship, as well as Ms. Stevenson and Ms. Widmer’s. Foster’s morality as an institution and the morality of its students is constantly stressed by Mrs. Poindexter. Having attended the school for almost thirteen years, it makes sense that Liza is initially ashamed of her feelings for Annie, and struggles to express them. Once Liza and Annie are discovered by Ms. Baxter and Sally, Ms. Baxter laments that homosexuality has corrupted Liza, and that Liza’s lesbianism is the reason why Liza didn’t report Sally for piercings kids ears at the beginning of the novel. By contrasting something as insignificant as an ear piercing to something as powerful as love, Garden highlights the beauty one can find in love, and the importance of rejecting draconian rules.

What symbolism is seen in Liza and Annie’s second meeting at the cloisters?

The second time Liza and Annie meet is at the cloisters the Met Cloisters (better known as "the Cloisters"), a museum that specializes in medieval architecture and art. Located in Fort Tryon Park in Washington Heights, a neighborhood in upper Manhattan, visiting the cloisters requires Liza to pass over a body of water, invoking the idiom “sea-change,” which used to denote change in a literary character that is somehow brought about by water. Furthermore, far away from Liza’s home, she is able to escape societal pressures with Annie, as Liza pretends to be a knight and Annie pretends to be a damsel in distress. By playing a man, Liza assumes a “butch” role, leading to Liza and Annie mimicking a butch/femme relationship. Playing into this dynamic further, Annie offers Liza a sprig of lavender. Lavender refers to the "Lavender Menace," a feminist group that fought for Lesbian liberation in 1970s America.

How does loneliness appear in Annie on My Mind ?

Loneliness is an ever present theme in Annie on My Mind . Liza begins the books feeling slightly out of step with life-- somewhat different, but in a way she can’t identify. Annie however is plagued by loneliness as she has no friends at school and lives in a less desirable neighborhood. However, their definition of loneliness changes once Liza and Annie meet and fall in love. Suddenly, loneliness is being without each other, and being physically alone with each other is one of the most important- and most difficult- things.

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Study Guide for Annie on My Mind

Annie on My Mind study guide contains a biography of Nancy Garden, literature essays, quiz questions, major themes, characters, and a full summary and analysis.

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Guest Essay

My Young Mind Was Disturbed by a Book. It Changed My Life.

By Viet Thanh Nguyen

Mr. Nguyen is the author of the Pulitzer Prize-winning novel “The Sympathizer” and the children’s book “Chicken of the Sea,” written with his then 5-year-old son, Ellison.

When I was 12 or 13 years old, I was not prepared for the racism, the brutality or the sexual assault in Larry Heinemann’s 1977 novel, “Close Quarters.”

Mr. Heinemann, a combat veteran of the war in Vietnam, wrote about a nice, average American man who goes to war and becomes a remorseless killer. In the book’s climax, the protagonist and other nice, average American soldiers gang-rape a Vietnamese prostitute they call Claymore Face.

As a Vietnamese American teenager, it was horrifying for me to realize that this was how some Americans saw Vietnamese people — and therefore me. I returned the book to the library, hating both it and Mr. Heinemann.

Here’s what I didn’t do: I didn’t complain to the library or petition the librarians to take the book off the shelves. Nor did my parents. It didn’t cross my mind that we should ban “Close Quarters” or any of the many other books, movies and TV shows in which racist and sexist depictions of Vietnamese and other Asian people appear.

Instead, years later, I wrote my own novel about the same war, “The Sympathizer.”

While working on it, I reread “Close Quarters.” That’s when I realized I’d misconstrued Mr. Heinemann’s intentions. He wasn’t endorsing what he depicted. He wanted to show that war brutalized soldiers, as well as the civilians caught in their path. The novel was a damning indictment of American warfare and the racist attitudes held by some nice, average Americans that led to slaughter and rape. Mr. Heinemann revealed America’s heart of darkness. He didn’t offer readers the comfort of a way out by editorializing or sentimentalizing or humanizing Vietnamese people, because in the mind of the book’s narrator and his fellow soldiers, the Vietnamese were not human.

In the United States, the battle over books is heating up, with some politicians and parents demanding the removal of certain books from libraries and school curriculums. Just in the last week, we saw reports of a Tennessee school board that voted to ban Art Spiegelman’s Pulitzer Prize-winning graphic novel about the Holocaust, “Maus,” from classrooms, and a mayor in Mississippi who is withholding $110,000 in funding from his city’s library until it removes books depicting L.G.B.T.Q. people. Those seeking to ban books argue that these stories and ideas can be dangerous to young minds — like mine, I suppose, when I picked up Mr. Heinemann’s novel.

Books can indeed be dangerous. Until “Close Quarters,” I believed stories had the power to save me. That novel taught me that stories also had the power to destroy me. I was driven to become a writer because of the complex power of stories. They are not inert tools of pedagogy. They are mind-changing, world-changing.

But those who seek to ban books are wrong no matter how dangerous books can be. Books are inseparable from ideas, and this is really what is at stake: the struggle over what a child, a reader and a society are allowed to think, to know and to question. A book can open doors and show the possibility of new experiences, even new identities and futures.

Book banning doesn’t fit neatly into the rubrics of left and right politics. Mark Twain’s “The Adventures of Huckleberry Finn” has been banned at various points because of Twain’s prolific use of a racial slur, among other things. Toni Morrison’s “Beloved” has been banned before and is being threatened again — in one case after a mother complained that the book gave her son nightmares . To be sure, “Beloved” is an upsetting novel. It depicts infanticide, rape, bestiality, torture and lynching. But coming amid a movement to oppose critical race theory — or rather a caricature of critical race theory — it seems clear that the latest attempts to suppress this masterpiece of American literature are less about its graphic depictions of atrocity than about the book’s insistence that we confront the brutality of slavery.

Here’s the thing: If we oppose banning some books, we should oppose banning any book. If our society isn’t strong enough to withstand the weight of difficult or challenging — and even hateful or problematic — ideas, then something must be fixed in our society. Banning books is a shortcut that sends us to the wrong destination.

As Ray Bradbury depicted in “Fahrenheit 451,” another book often targeted by book banners, book burning is meant to stop people from thinking, which makes them easier to govern, to control and ultimately to lead into war. And once a society acquiesces to burning books, it tends to soon see the need to burn the people who love books.

And loving books is really the point — not reading them to educate oneself or become more conscious or politically active (which can be extra benefits). I could recommend “Fahrenheit 451” because of its edifying political and ethical dimensions or argue that reading this novel is good for you, but that really misses the point. The book gets us to care about politics and ethics by making us care about a man who burns books for a living and who has a life-changing crisis about his awful work. That man and his realization could be any of us.

It’s not only books that depict horror, war or totalitarianism that worry would-be book banners. They sometimes see danger in empathy. This appeared to be the fear that led a Texas school district to cancel the appearance of the graphic novelist Jerry Craft and pull his books temporarily from library shelves last fall. In Mr. Craft’s Newbery Medal-winning book, “ New Kid ,” and its sequel, Black middle-schoolers navigate social and academic life at a private school where there are very few students of color. “The books don’t come out and say we want white children to feel like oppressors, but that is absolutely what they will do,” the parent who started the petition to cancel Mr. Craft’s event said . (Mr. Craft’s invitation for a virtual visit was rescheduled and his books were reinstated soon after.)

Mr. Craft’s protagonist in “New Kid” is a sweet, shy, comics-loving kid. And it’s his relatability that makes him seem so dangerous to some white parents. The historian and law professor Annette Gordon-Reed argued on Twitter that parents who object to books such as “New Kid” “don’t want their kids to empathize with the black characters. They know their kids will do this instinctively. They don’t want to give them the opportunity to do that.” The historian Kevin Kruse went a step further, tweeting , “If you’re worried your children will read a book and have no choice but to identify with the villains in it, well … maybe that’s something you need to work through on your own.”

Those who ban books seem to want to circumscribe empathy, reserving it for a limited circle closer to the kind of people they perceive themselves to be. Against this narrowing of empathy, I believe in the possibility and necessity of expanding empathy — and the essential role that books such as “New Kid” play in that. If it’s possible to hate and fear those we have never met, then it’s possible to love those we have never met. Both options, hate and love, have political consequences, which is why some seek to expand our access to books and others to limit them.

These dilemmas aren’t just political; they’re also deeply personal and intimate. Now, as a father of a precocious 8-year-old reader, I have to think about what books I bring into our home. My son loves Hergé’s Tintin comic books, which I introduced him to because I loved them as a child. I didn’t notice Hergé’s racist and colonialist attitudes then, from the paternalistic depiction of Tintin’s Chinese friend Chang in “The Blue Lotus” to the Native American warriors wearing headdresses and wielding tomahawks in the 1930s of “Tintin in America.” Even if I had noticed, I had no one with whom I could talk about these books. My son does. We enjoy the adventures of the boy reporter and his fluffy white dog together, but as we read, I point out the books’ racism against most nonwhite characters, and particularly their atrocious depictions of Black Africans. Would it be better that he not see these images, or is it better that he does?

I err on the side of the latter and try to model what I think our libraries and schools should be doing. I make sure he has access to many other stories of the peoples that Hergé misrepresented, and I offer context with our discussions. These are not always easy conversations. And perhaps that’s the real reason some people want to ban books that raise complicated issues: They implicate and discomfort the adults, not the children. By banning books, we also ban difficult dialogues and disagreements, which children are perfectly capable of having and which are crucial to a democracy. I have told him that he was born in the United States because of a complicated history of French colonialism and American warfare that brought his grandparents and parents to this country. Perhaps we will eventually have less war, less racism, less exploitation if our children can learn how to talk about these things.

For these conversations to be robust, children have to be interested enough to want to pick up the book in the first place. Children’s literature is increasingly diverse and many books now raise these issues, but some of them are hopelessly ruined by good intentions. I don’t find piousness and pedagogy interesting in art, and neither do children. Hergé’s work is deeply flawed, and yet riveting narratively and aesthetically. I have forgotten all the well-intentioned, moralistic children’s literature that I have read, but I haven’t forgotten Hergé.

Books should not be consumed as good for us, like the spinach and cabbage my son pushes to the side of his plate. “I like reading short stories,” a reader once said to me. “They’re like potato chips. I can’t stop with one.” That’s the attitude to have. I want readers to crave books as if they were a delicious, unhealthy treat, like the chili-lime chips my son gets after he eats his carrots and cucumbers.

Read “Fahrenheit 451” because its gripping story will keep you up late, even if you have an early morning. Read “Beloved,” “The Adventures of Huckleberry Finn,” “Close Quarters” and “The Adventures of Tintin” because they are indelible, sometimes uncomfortable and always compelling.

We should value that magnetic quality. To compete with video games, streaming video and social media, books must be thrilling, addictive, thorny and dangerous. If those qualities sometimes get books banned, it’s worth noting that sometimes banning a book can increase its sales .

I know my parents would have been shocked if they knew the content of the books I was reading: Philip Roth’s “Portnoy’s Complaint,” for instance, which was banned in Australia from 1969 to 1971. I didn’t pick up this quintessential American novel, or any other, because I thought reading it would be good for me. I was looking for stories that would thrill me and confuse me, as “Portnoy’s Complaint” did. For decades afterward, all I remembered of the novel was how the young Alexander Portnoy masturbated with anything he could get his hands on, including a slab of liver. After consummating his affair with said liver, Alex returned it to the fridge. Blissfully ignorant, the Portnoy family dined on the violated liver later that night. Gross!

Who eats liver for dinner?

As it turns out, my family. Roth’s book was a bridge across cultures for me. Even though Vietnamese refugees differ from Jewish Americans, I recognized some of our obsessions in Roth’s Jewish American world, with its ambitions for upward mobility and assimilation, its pronounced “ethnic” features and its sense of a horrifying history not far behind. I empathized. And I could see some of myself in the erotically obsessed Portnoy — so much so that I paid tribute to Roth by having the narrator of “The Sympathizer” abuse a squid in a masturbatory frenzy and then eat it later with his mother. (“The Sympathizer” has not been banned outright in Vietnam, but I’ve faced enormous hurdles while trying to have it published there. It’s clear to me that this is because of its depiction of the war and its aftermath, not the sexy squid.)

Banning is an act of fear — the fear of dangerous and contagious ideas. The best, and perhaps most dangerous, books deliver these ideas in something just as troubling and infectious: a good story.

So it was with somewhat mixed feelings that I learned some American high school teachers assign “The Sympathizer” as required reading in their classes. For the most part, I’m delighted. But then I worry: I don’t want to be anyone’s homework. I don’t want my book to be broccoli.

I was reassured, however, when a first-year college student approached me at an event to tell me she had read my novel in high school.

“Honestly,” she said, “all I remember is when the sympathizer has sex with a squid.”

Mission accomplished.

Viet Thanh Nguyen is the author of the Pulitzer Prize-winning novel “The Sympathizer” and the children’s book “Chicken of the Sea,” written with his then 5-year-old son, Ellison, among other books.

The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips . And here’s our email: [email protected] .

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An earlier version of this article misstated the year “Close Quarters” by Larry Heinemann was published. The novel was published in 1977, not 1974, which is when a chapter from the work in progress appeared in Penthouse.

How we handle corrections

Viet Thanh Nguyen is the author of “Nothing Ever Dies: Vietnam and the Memory of War.”

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Essay on My Personality

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