Extrait
Prologue
The Joshua Generation
Brown Chapel
Selma, Alabama
This is how it began, the telling of a story that changed America.
At midday on March 4, 2007, Barack Obama, the junior senator from Illinois, was scheduled to speak at Brown Chapel, in Selma, Alabama. His campaign for President was barely a month old, and he had come South prepared to confront, for the first time, the Democratic frontrunner, Hillary Clinton. He planned to discuss in public what so many believed would ultimately be his undoing—his race, his youth, his “exotic” background. “Who is Barack Obama?” Barack Hussein Obama? From now until Election Day, his opponents, Democratic and Republican, would ask the question on public platforms, in television and radio commercials, often insinuating a disqualifying otherness about the man: his childhood in Hawaii and Indonesia; his Kenyan father; his Kansas- born, yet cosmopolitan, mother.
Obama’s answer to that question helped form the language and distinctiveness of his campaign. Two years out of the Illinois State Senate and barely free of his college loans, Obama entered the Presidential race with a serious, yet unexceptional, set of center- left policy positions. They were not radically different from Clinton’s, save on the crucial question of the Iraq war. Nor did he possess an impressive résumé of executive experience or legislative accomplishment. But who Obama was, where he came from, how he came to understand himself, and, ultimately, how he managed to project his own temperament and personality as a reflection of American ambitions and hopes would be at the center of his rhetoric and appeal. In addition to his political views, what Obama proposed as the core of his candidacy was a self—a complex, cautious, intelligent, shrewd, young African-American man. He was not a great man yet by any means, but he was the promise of greatness. There, in large measure, was the wellspring of his candidacy, its historical dimension and conceit, and there was no escaping its gall. Obama himself used words like “presumptuous” and “audacious.”
In Selma, Obama prepared to nominate himself as the inheritor of the most painful of all American struggles, the struggle of race: not race as invoked by his predecessors in electoral politics or in the civil- rights movement, not race as an insistence on ethnicity or redress; rather, Obama would make his biracial ancestry a metaphor for his ambition to create a broad coalition of support, to rally Americans behind a narrative of moral and political progress. He was not necessarily the hero of that narrative, but he just might be its culmination. In the months to come, Obama borrowed brazenly from the language and imagery of an epochal American movement and applied it to a campaign for the Presidency.
The city of Selma clusters around the murky waters of the Alabama River. Selma had been a prosperous manufacturing center and an arsenal for the Confederate Army. Now it is a forlorn place of twenty thousand souls. Broad Street ordinarily lacks all but the most listless human traffic. African Americans live mostly in modest houses, shotgun shacks, and projects on the east side of town; whites tend to live, more prosperously, on the west side.
Selma’s economy experiences a burst of vitality during the annual flowerings of historical memory. The surviving antebellum plantation houses are, for the most part, kept up for the few tourists who still come. In mid- April, Civil War buffs arrive in town to commemorate the Confederate dead in a re- enactment of the Battle of Selma, where, in 1865, a Confederate general, a particularly sadistic racist named Nathan Bedford Forrest, suffered defeat. The blacks in town do not share in the mood of Confederate nostalgia. An almost entirely black housing project just outside of town was, for decades, named for General Forrest, who had traded slaves and became Grand Wizard of the Ku Klux Klan.
After the Civil War, black students came to Selma University, a small Bible college, and the town—a town of churches—became renowned as a center of African- American preaching. Selma, Ralph Abernathy wrote in his memoirs, “was to many of us the ‘Capital of the Black Belt,’ a place where intelligent young people and learned elders gathered.” At the same time, because of the grip of Jim Crow, Selma was, as late as the nineteensixties, a place of literacy tests and poll taxes; almost no blacks were able to register to vote. Surrounded by disdainful white registrars, they were made to answer questions like “How many bubbles are there in a bar of soap?”
The local sheriff, Jim Clark, was in the grotesque folkloric mold of Birmingham’s Bull Connor; he wore a button reading “Never” on his uniform and could be relied upon to take the most brutal measures against any sign of anti- segregationist protest—which is why, as the civil-rights movement developed, the grassroots leaders of the Southern Christian Leadership Conference (S.C.L.C.) made Selma a test case in the struggle for voting rights.
On January 2, 1965, Martin Luther King, Jr., came to Brown Chapel, a brick citadel of the African Methodist Episcopal Church, and told the congregation that Selma had become a “symbol of bitter-end resistance to the civil-rights movement in the Deep South.” Just as Montgomery had been the focus of the first bus boycotts and the struggle for civil rights and equal access to public facilities, Selma, King and his comrades decided, would be the battleground for voting rights.
Barack Obama had been invited to Selma more than a month before the anniversary event by his friend John Lewis, a veteran congressman from Atlanta. In his late sixties, portly and bald, Lewis was known around Capitol Hill and in the African-American community less as a legislator than as a popularly elected griot, a moral exemplar and a wizened truthteller of the civil-rights movement. During the long “conservative darkness,” from the first Reagan inaugural onward, Lewis said, it was especially “hard and essential” to keep progressive politics alive. “And the only way to do that was to keep telling the story,” he said.While King was organizing for the S.C.L.C. in Alabama, Lewis had been the chairman of the Student Nonviolent Coordinating Committee (sncc). Lewis was present at nearly every important march. He was at King’s side at the front of countless demonstrations and in meetings with John Kennedy and Lyndon Johnson in the Oval Office. He was the youngest—and most militant—of the many speakers at the March on Washington in 1963; now he was the only one among them still alive. People called John Lewis a hero every day of his life, but now he was feeling quite unheroic, unsure whom to support: the Clintons, who had “never disappointed” him over the years, or a young and talented man who had introduced himself to the country with a thrilling speech at the 2004 Democratic Convention in Boston. At first, Lewis signaled to Obama that he would be with him, but the Clintons and their circle were appealing to his sense of friendship and loyalty—and they were almost as hard to resist as the lure of history. Feeling acute pressure, Lewis promised both the Clintons and Obama that he would soon have “an executive session with myself” and decide.
For Lewis, growing up in Pike County, Alabama, Jim Crow was like a familiar but ominous neighbor. As a boy, he wanted to leave so badly that he dreamed of making a wooden bus out of the pine trees that surrounded his family’s house and riding it all the way to California. His parents were sharecroppers and he was one of ten children. He wanted to be a preacher, and, to practice, he declaimed sermons to the chickens in the coop in the backyard. He preached to them weekdays and Sundays alike, marrying the roosters and hens, presiding over funerals for the dead. (“There was something magical, almost mystical, about that moment when those dozens and dozens of chickens, all wide awake, were looking straight at me, and I was looking back at them, all of us in total, utter silence. It felt very spiritual, almost religious.”)
In 1955, Lewis listened on the radio to a young preacher from Atlanta giving a sermon called “Paul’s Letter to the American Christians.” The preacher, Martin Luther King, Jr., spoke in the voice of the apostle Paul addressing Christians, white Christians, condemning them for a lack of compassion toward their black brothers and sisters. As he listened to the sermon, Lewis wanted to become a minister like Dr. King. Later that year, he joined a movement that started when a department store clerk in Montgomery named Rosa Parks was arrested after she refused to change her seat on the Cleveland Avenue bus. As a seminarian at Troy State, Lewis took workshops in nonviolent resistance and joined the drive to integrate lunch counters and bus- station waiting rooms in Nashville and other Southern towns and cities. He passed out the axioms of Jesus, Gandhi, Thoreau, and King to his fellow demonstrators even as he was being taunted as an agitator, a “nigger,” a “coon,” as teenaged thugs flicked lighted cigarettes at his neck. As a Freedom Rider, Lewis was nearly killed at the Greyhound station in Rock Hill, South Carolina. Getting beaten, arrested, and jailed became a kind of routine, his regular service, and, after each incident, he would rest a little, as if all he had done was to put in a decent day’s labor:
Some of the deepest, most delicious moments of my life were getting out of jail in a place like Americus, or Hattiesburg, or Selma— especially Selma—and finding my way to the nearest Freedom House, taking a good long shower, putting on a pair of jeans and a fresh shirtand going to some little Dew Drop Inn, some little side of-the-road juke joint where I’d order a hamburger or cheese sandwich and a cold soda and walk over to that jukebox and stand there with a quarter in my hand, and look over every song on that box because this choice had to be just right. . . . and then I would finally drop that quarter in and punch up Marvin Gaye or Curtis Mayfield or Aretha, and I would sit down with my sandwich, and I would let that music wash over me, just wash right through me. I don’t know if I’ve ever felt anything so sweet.
John Lewis knew Selma, knew all its little streets, the churches, the cafés, the Hotel Albert, the paved roads in the white parts of town, the shanties and the George Washington Carver projects where the blacks lived. He knew Jim Clark, the sheriff, of course, and the mayor, Joe Smitherman, who, although less virulent than Clark, slipped and spoke of “Martin Luther Coon.” Even after the Civil Rights Act of 1964, there were few places in Selma where black people could meet safely, especially if it was known that they were meeting for political purposes. They got together at a couple of modest restaurants—Clay & Liston’s, Walker’s Café sometimes—but mostly they gathered at Brown Chapel and at the First Baptist Church, just down the street.
At the rallies and services at Brown Chapel, most of the speakers were from the S.C.L.C. or sncc, the Urban League or the N.A.A.C.P.—the mainstream groups of the civil- rights movement—but Malcolm X, too, had his turn in the pulpit. In early February, 1965, while King sat in a Selma jail cell, Malcolm spoke in Selma, warning, “I think the people in this part of the world would do well to listen to Dr. Martin Luther King and give him what he’s asking for and give it to him fast, before some other factions come along and try to do it another way.”
King had received the Nobel Prize for Peace in December, and he described the “creative battle” that “twenty- two million Negroes” were waging against “the starless midnight of racism.” Now, in early February, he wrote a letter from his Selma jail cell that ran as an advertisement in the
New York Times:
Dear Friends,
When the King of Norway participated in awarding the Nobel Peace Prize to me he surely did not think that in less than sixty days I would be in jail . . . By jailing hundreds of Negroes, the city of Selma, Alabama, has revealed the persisting ugliness of segregation to the nation and the world. When the Civil Rights Act of 1964 was passed many decent Americans were lulled into complacency because they thought the day of difficult struggle was over. Why are we in jail? Have you ever been required to answer 100 questions on government, some abstruse even to a political science specialist, merely to vote? Have you ever stood in line with over a hundred others and after waiting an entire day seen less than ten given the qualifying test?
THIS IS SELMA, ALABAMA. THERE ARE MORE NEGROES IN JAIL WITH ME THAN THERE ARE ON THE VOTING ROLLS.
But apart from voting rights, merely to be a person in Selma is not easy. When reporters asked Sheriff Clark if a woman defendant was married, he replied, “She’s a nigger woman and she hasn’t got a Miss or Mrs. in front of her name.”
This is the U.S.A. in 1965. We are in jail simply because we cannot tolerate these conditions for ourselves or our nation . . .
Sincerely,
Martin Luther King, Jr.
King was released soon afterward, but Sheriff Clark and his men went on attacking the voting- rights protesters in town, shocking them with cattle prods, throwing them in jail. Since the day King arrived in Selma, Clark’s men had jailed four thousand men and women. Lewis gave a handwritten statement to reporters in Selma saying that Clark had proved himself “basically no different from a Gestapo officer during the Fascist slaughter of the Jews.” At a confrontation on the steps of the Selma court - house, he punched one of King’s allies, the Reverend C. T. Vivian, in the mouth so hard that he broke a finger. Then he arrested Vivian. “Would a fiction writer,” King wrote a few weeks later in the New York Times, “have the temerity to invent a character wearing a sheriff’s badge at the head of a helmeted posse who punched a clergyman in the mouth and then proudly boasted: ‘If I hit him, I don’t know it.’ ”
At a nighttime rally in the nearby town of Marion, a state trooper shot a young Army veteran and pulpwood worker named Jimmie Lee Jackson twice in the stomach. ( Jackson had attempted to register to vote five times.) In the same skirmish, Jackson’s mother, Viola, was beaten, and his eighty-two- year-old grandfather, Cager Lee, was injured, too, but declared himself ready for the next demonstration. Jackson lingered for several days, then died.
At the funeral, in Brown Chapel, King declared, “Jimmie Lee Jackson is speaking to us from the casket and he is saying to us that we must substitute courage for caution. . . . We must not be bitter, and we must not harbor ideas of retaliating with violence.” James Bevel, one of the youngest leaders of sncc, suggested that the movement lead a march, from Selma to the capital, Montgomery, place Jimmie Lee Jackson’s casket on the steps of the capitol, and demand justice from the governor, George C. Wallace. Earlier that month, Bevel had been beaten with a nightstick by Sheriff Clark, thrown into a jail cell, and pummeled with cold water from a hose.
When Governor Wallace heard reports about what King and the others were planning, he told his aides,...
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