Native Son - Richard Wright [208]
I remember reading a passage in a book dealing with old Russia which said: “We must be ready to make endless sacrifices if we are to be able to overthrow the Czar.” And again I’d say to myself: “I’ve heard that somewhere, sometime before.” And again I’d hear Bigger Thomas, far away and long ago, telling some white man who was trying to impose upon him: “I’ll kill you and go to hell and pay for it.” While living in America I heard from far away Russia the bitter accents of tragic calculation of how much human life and suffering it would cost a man to live as a man in a world that denied him the right to live with dignity. Actions and feelings of men ten thousand miles from home helped me to understand the moods and impulses of those walking the streets of Chicago and Dixie.
I am not saying that I heard any talk of revolution in the South when I was a kid there. But I did hear the lispings, the whispers, the mutters which some day, under one stimulus or another, will surely grow into open revolt unless the conditions which produce Bigger Thomases are changed.
In 1932 another source of information was dramatically opened up to me and I saw data of a surprising nature that helped to clarify the personality of Bigger. From the moment that Hitler took power in Germany and began to oppress the Jews, I tried to keep track of what was happening. And on innumerable occasions I was startled to detect, either from the side of the Fascists or from the side of the oppressed, reactions, moods, phrases, attitudes that reminded me strongly of Bigger, that helped to bring out more clearly the shadowy outlines of the negative that lay in the back of my mind.
I read every account of the Fascist movement in Germany I could lay my hands on, and from page to page I encountered and recognized familiar emotional patterns. What struck me with particular force was the Nazi preoccupation with the construction of a society in which there would exist among all people (German people, of course!) one solidarity of ideals, one continuous circulation of fundamental beliefs, notions, and assumptions. I am not now speaking of the popular idea of regimenting people’s thought; I’m speaking of the implicit, almost unconscious, or pre-conscious, assumptions and ideals upon which whole nations and races act and live. And while reading these Nazi pages I’d be reminded of the Negro preacher in the South telling of a life beyond this world, a life in which the color of men’s skins would not matter, a life in which each man would know what was deep down in the hearts of his fellow man. And I could hear Bigger Thomas standing on a street corner in America expressing his agonizing doubts and chronic suspicions, thus: “I ain’t going to trust nobody. Everything is a racket and everybody is out to get what he can for himself. Maybe if we had a true leader, we could do something.” And I’d know that I was still on the track of learning about Bigger, still in the midst of the modern struggle for solidarity among men.
When the Nazis spoke of the necessity of a highly ritualized and symbolized life, I could hear Bigger Thomas on Chicago’s South Side saying: “Man, what we need is a leader like Marcus Garvey. We need a nation, a flag, an army of our own. We colored folks ought to organize into groups and have generals, captains, lieutenants, and so forth. We ought to take Africa and have a national home.” I’d know, while listening to these childish words, that a white man would smile derisively at them. But I could not smile, for I knew the truth of those simple words from the facts of my own life. The deep hunger in those childish ideas was like a flash of lightning illuminating the whole dark inner landscape of Bigger’s mind. Those words told me that the civilization which had given birth to Bigger contained