Middlesex - Jeffrey Eugenides [76]
“It take money.”
“We got plenty.”
Desdemona picked up a shriveled worm, barely alive. She cooed to it in Greek.
“Listen up now, little sisters,” Sister Wanda said, and, as one, the girls stopped sewing, crossed hands in laps, and looked up attentively. “This the new lady gonna teach us how to make silk. She a mulatto like Minister Fard and she gonna bring us back the knowledge of the lost art of our people. So we can do for ourself.”
Twenty-three pairs of eyes fell on Desdemona. She gathered courage. She translated what she wanted to say into English and went over it twice before she spoke. “To make good silk,” she then pronounced, beginning her lessons to the Muslim Girls Training and General Civilization Class, “you have to be pure.”
“We trying, Des. Praise Allah. We trying.”
TRICHNOLOGY
That was how my grandmother came to work for the Nation of Islam. Like a cleaning lady working in Grosse Pointe, she came and went by the back door. Instead of a hat, she wore a head scarf to conceal her irresistible ears. She never spoke above a whisper. She never asked questions or complained. Having grown up in a country ruled by others, she found it all familiar. The fezzes, the prayer rugs, the crescent moons: it was a little like going home.
For the residents of Black Bottom it was like traveling to another planet. The temple’s front doors, in a sweet reversal of most American entrances, let blacks in and kept whites out. The former paintings in the lobby—landscapes aglow with Manifest Destiny, scenes of Indians being slaughtered—had been carted down to the basement. In their place were depictions of African history: a prince and princess strolling beside a crystal river; a conclave of black scholars debating in an outdoor forum.
People came to Temple No. 1 to hear Fard’s lectures. They also came to shop. In the old cloakroom, Sister Wanda displayed the garments that the Prophet said were “the same kind that the Negro people use in their home in the East.” She rippled the iridescent fabrics under the lights as converts stepped up to pay. Women exchanged the maids’ uniforms of subservience for the white chadors of emancipation. Men replaced the overalls of oppression with the silk suits of dignity. The temple’s cash register overflowed. In lean times, the mosque was flush. Ford was closing factories but, at 3408 Hastings Street, Fard was open for business.
Desdemona saw little of all this up on the third floor. She spent her mornings teaching in the classroom and her afternoons in the Silk Room, where the uncut fabrics were stored. One morning she brought in her silkworm box for show-and-tell. She passed the box around, telling the story of its travels, how her grandfather had carved it from olivewood and how it had survived a fire, and she managed to do all this without saying anything derogatory about the students’ co-religionists. In fact, the girls were so sweet and friendly that Desdemona remembered what it had been like in the times when the Greeks and Turks used to get along.
Nevertheless: black people were still new to my yia yia. She was shocked by various discoveries: “Inside the hands,” she informed her husband, “the mavros are white like us.” Or: “The mavros don’t have scars, only bumps.” Or: “Do you know how the mavro men shave? With a powder! I saw it in the store window.” In the streets of Black Bottom, Desdemona was appalled at the way people lived. “Nobody sweeps up. Garbage on the porches and nobody sweeps it. Terrible.” But at the temple things were different. The men worked hard and didn’t drink. The girls were clean and modest.
“This Mr. Fard is doing something right,” she said at Sunday dinner.
“Please,” Sourmelina dismissed this, “we left veils back in Turkey.”
But Desdemona shook her head. “These American girls could use a veil or two.”
The Prophet himself remained veiled to Desdemona. Fard was like a god: present everywhere and visible nowhere. His glow lingered in the eyes of people leaving a lecture. He expressed himself in the dietary laws, which favored native African