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Do You Know Where Canaan Is?
THE SECURITY PERSONNEL of El Al Airlines descended on me like a flock of vultures. There were five of them, in uniform, blockading Newark International Airportās check-in counter. Two women, three men. They looked old enough to have finished their obligatory service in the Israel Defense Forces but not old enough to have finished college, which meant they were slightly younger than I. I was prepared for the initial question, āWhat are you?,ā which Iāve been asked my entire life, and, though it chafed me, I knew the canned answer that would satisfy: āI look the way I do because my mother is white and my father is black.ā This time the usual reply wasnāt good enough. This time the interrogation was tribal. They questioned me rapidly, taking turns.
āWhat do you mean, black? Where are you from?ā
āNew Jersey.ā
āWhy are you going to Israel?ā
āTo visit a friend.ā
āWhat is your friend?ā
āSheās a Cancer.ā
āShe has cancer?ā
āNo, no. Sheās healthy.ā
āSheās Jewish?ā
āYes.ā
āHow do you know her?ā
āWe grew up together.ā
āDo you speak Hebrew?ā
āShalom,ā I began. āBarukh atah Adonai . . .ā I couldnāt remember the rest of the blessing, so I finished with a word I remembered for its perfect onomatopoetic rendering of the sound of liquid being poured from the narrow neck of a vessel: āBakbuk.ā
It means ābottle.ā I must have sounded like a babbling idiot.
āThatās all I know,ā I said. I felt ridiculous, but also pissed off at them for making me feel that way. I was twenty-three. I was a kid. I was an angry kid and so were they.
āWhere is your father from?ā
āMississippi.ā
āNo.ā By now they were exasperated. āWhere are your people from?ā
āThe United States.ā
āBefore that. Your ancestors. Where did they come from?ā
āMy motherās people are from Ireland.ā
They looked doubtful. āWhat kind of name is this?ā They pointed at my opened passport.
I felt cornered and all I had to defend myself with was my big mouth. It was so obviously not a time for joking. āA surname,ā I joked.
āHow do you say it?ā
āDonāt ask me. Itās French.ā There was a village in Haiti called Raboteau. That much I knew. Raboteau may once have been a sugar plantation, named for its French owner, one of whose slaves may have been my ancestor. Itās also possible I descended from the master himself. Or from bothāmaster and slave.
āYouāre French?ā they pressed.
āNo, I told you. Iām American.ā
āThis!ā They stabbed at my middle name, Ishem. āWhat is the meaning of this name?ā
āI donāt know,ā I answered, honestly. I was named after my fatherās great-aunt, Emily Ishem, who died of cancer long before I was born. I had little idea where the name came from, just a vague sense that like many slave names, it was European. My father couldnāt name anyone from our family tree before his great-grandmother, Mary Lloyd, a slave from New Orleans. Preceding her was a terrible blank. After Mary Lloyd came Edward Ishem, the son she named after his white father, a merchant marine who threatened to take the boy back with him to Europe. To save him from that fate, Mary shepherded her son to the Bay of St. Louis where it empties into the Mississippi Sound. There he grew up and married a Creole woman called, deliciously, Philomena Laneaux. They gave birth to my grandmother, Mabel Sincere, and her favorite sister, Emily Ishem, for whom I am named.
āIt sounds Arabic,ā one of them remarked.
āThank you,ā I said.
āDo you speak Arabic?ā
āI know better than to try.ā
āWhat do you mean?ā
āNo, I donāt speak Arabic.ā
āWhat are your origins?ā
I felt caught in a loop of the Abbott and Costello routine, āWhoās on first?ā There was no place for me inside their rhetoric. I didnāt have the right vocabulary. I didnāt have the right pedigree. My mixed race had made me a perpetual unanswered question. The Atlantic slave trade had made me a mongrel and a threat.
āMs. Raboteau! Do you want to get on that plane?ā
I was beginning to wonder.
āDo you?ā
āYes.ā
āAnswer the question then! What are your origins?ā
What else was I supposed to say?
āA sperm and an egg,ā I snapped.
Thatās when they grabbed my luggage, whisked me to the basement, stripped off my clothes, and probed every inch of my body for explosives, inside and out. When they didnāt find any, they focused on my tattoo, a Japanese character. According to the tattoo artist who inked it, the symbol meant ādifferent, precious, unique.ā
I was completely naked, and the room was cold. My nipples were hard. I tried to cover myself with my hands. I remember feeling incredibly thirsty. One of them flicked my left shoulder with a latex glove. āWhat does it mean?ā he asked. This was the first time Iād been racially profiled, not that the experience would have been any less humiliating had it been my five hundredth. āIt means āFuck You,ā ā I wanted to say, not merely because theyād stripped me of my dignity, but because theyād shoved my face into my own rootlessness. I have never felt more black in my life than I did when I was mistaken for an Arab.
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Why was I so angry? As a consequence of growing up half white in a nation divided along racial lines, I had never felt at home in the United States. Being half black, I identified with James Baldwinās line in The Fire Next Time about black GIs returning from war only to discover the democracy theyād risked their lives to defend abroad continued to elude them at home: āHome! The very word begins to have a despairing and diabolical ring.ā Though my successful father, Princeton Universityās Henry W. Putnam Professor of Religion, was an exception to the rule that black people had fewer opportunities, and though I had advantages up the wazoo, I remained so disillusioned about American equality that much of my young adulthood was spent in a blanket of low-burning rage.
I inherited my sense of displacement from my father. It had something to do with the legacy of our slave past. Our ancestors did not come to this country freely, but by forceāthe general Kunta Kinte rap of the uprooted. But it had even more to do with the particular circumstances of my grandfatherās death. He was murdered in the state of Mississippi in 1943. Afterward, my grandmother, Mabel, fled north with her children, in search, like so many blacks who left the South, of the Promised Land. It was as if my father, whose father had been ripped from him, had been exiled. My fatherās feelings of homelessness, which I took on like a gene for being left handed, were therefore historical and personal. And truthfully, because he left my family when I was sixteen, my estrangement had also to do with the loss of him. My family was broken, and outside of its context, I didnāt belong. The El Al security staff had turned up the flame beneath these feelings. At twenty-three I hadnāt seen much of the world. I hadnāt yet traveled beyond the borders in my own head.
But now I was boarding a plane to visit my best friend from childhood, Tamar Cohen. With Tamar, I had a home. We loved each other with the fierce infatuation of preadolescent girlsāa love that found its form in bike rides along the towpath, notes written in lemon juice, and pantomimed tea parties at the bottoms of swimming pools. The years we spent growing up in the privileged, picturesque, and predominantly white town of Princeton, New Jersey, where both of our fathers were professors of religious history, were marked by a sense of being different. Tamarās otherness was cultural: her summers were spent in Israel, her Saturdays at synagogue, and, up until the seventh grade, she attended a Jewish day school. I was black. Well, I was blackish in a land where one is expected to be one thing or the other. That was enough to set me apart. I didnāt fit. I looked different from the white kids, different from the black. My otherness was cultural too. I played with black dolls, listened to black music, and, thanks to my parents if not my school, learned black history.
Being ādifferentā allowed Tamar and me to hold everyone else in slight disdain, especially if they happened to play field hockey or football. We were a unified front against conformity. We stood next to each other in the soprano section of the Princeton High School Choir like two petite soldiers in our matching navy-blue robes, sharing a folder of sheet music with a synchronicity of spirit that could trick a listener into believing that we possessed a single voice. When I received my confirmation in Christ at the Catholic church, I borrowed Tamarās bat mitzvah dress.
We were bookish girls, intense and watchful. We spent afternoons sprawled out on my living room rug doing algebra homework while listening to my dadās old Bob Marley recordsāSoul Rebels, Catch a Fire, and our favorite, Exodus. Our Friday nights were spent eating Shabbat dinner at her house around the corner on Murray Place. I felt proud being able to recite the Hebrew blessing with her family after the sun went down and the candles were lit: āBarukh atah Adonai, Eloheinu melech haāolam . . .ā Blessed are You, Lord, our God, sovereign of the universe . . . I didnāt actually comprehend the words at the time, but I believed the solemn ritual made me part of something ancient and large.
Perhaps stemming from that belief, much to my fatherās chagrin, I started to keep kosher, daintily picking the shrimp and crab legs out of his Mississippi jambalaya until all that remained on my plate was a muck of soupy rice. It was her fatherās turn to be upset when we turned eighteen and got matching tattoos on our left shoulder blades. The Torah forbids tattooing (Leviticus 19:28). Ta...