M is for Michael Jackson and Malcolm X

In the epilogue to The Autobiography of Malcolm X, Alex Haley recounts meeting a pensive Malcolm at the Kennedy airport, watching newly immigrated children “romping and playing” in their sudden home. “By tomorrow night,” Malcolm says to Alex, “they’ll know how to say their first English word—nigger.”

Before cable television arrived in India, America was a white nation. I imagined New England snows dusting California and Miami’s beaches stretched across Appalachia. America was a papier-mâché parody patched together by a cheaply hired prop maker. Geographic accuracy was sacrificed to the interpersonal dramas of Betty and Veronica, and the American banquet was limited to the malted and fried offerings in Pop’s Chock’lit Shoppe, where the Riverdale gang solved the real geopolitical problems of how to get Reggie off Moose’s back with the help of Archie’s fumbling charms. Here, class warfare came with a side of fries. There were rumors of distant family members “settling” in “North Dakota” or “Oklahoma”—names that put themselves together like Lego castles: hard-edged and jutting out with an abrupt L or a particularly pokey K.

Blackness was just a rumor too. Blackness flickered in the background of photographs they sent back from these mysterious locations: here’s an uncle waving at us from a glittering Times Square (Los Angeles); here’s an aunt waving at us mid-way through the soft-focus neon breakfasts with Aunt Jemima’s maple syrup (made from maple leaves); here’s a nephew waving at us next to the poster of a red and white Michael Jordan in a quilted bedroom, his rotund brown body snuggled in tie-dye and tucked into tartan flannel sheets. Blackness was a rumor, that is, until Michael Jackson’s Bad ripped into our consciousness and suddenly, knobby-kneed pre-teens found a way to make stringy curls with coconut oil stolen from their mothers’ kitchens and started moonwalking backwards into my Social Studies classrooms, all snappy crotch and jaunty limbs. We girls rolled our eyes but we kept on watching.

It wasn’t long before Jackson’s unsparing gaze, draped in slick black leather, began replacing the glowing pastel Ganeshes and Saraswatis hanging above study desks. But replacing an elephantine god’s soft paunch with lean, mean celebrity did not save us from our own ignorance of how blackness and brownness were connected through a struggle for economic self-realization and human rights. While kids in Chennai were rehearsing Michael Peters’ signature choreography for “Thriller” and pretending to be zombies—little exemplary half-dead spectacles—Union Carbide was industriously shirking responsibility for the Bhopal Tragedy, which choked thousands of Indians to death, and black mortality was spiking in violent, homicidal protest of the US DEA’s drug buys and cocaine busts.

In other words, Tamilians blinked away Michael Jackson’s blackness. We kept the heat and thunder of his fat synth bass, which found its way into Ilayaraaja’s electric disco in films of the late 1980s like Vetri Vizha and Agni Natchathiram. We kept the ebullient automation of his moves, which became a muscular theme in Prabhu Deva’s blend of baggy breakdance and whimsical terukoothu folk dancing in the 1990s. But we forgot his blackness. In time, the lightning of his presence was replaced by the grey hum of CNN, Cops, Law & Order, and the dull horror of handcuffs on dark wrists. Posters yellowed, cassettes spooled out, and my moonwalking classmates found their scientific calculators and study guides again.

But the rumors of racial difference in George Bush Sr.’s America continued to bloom and wilt in morose cycles in my childhood homes into the 1990s. In damp clusters, it grew like moss under rocks. Rootless, it stretched its stringy arms and held us by the ankles; it grew like mold between bathroom tiles; it spun itself fine and strong, webbing into corners where our brooms couldn’t reach. In time, the mossy rocks lined our after-dinner walks past the hibiscus bushes. In time, a grandmother slipped on the bathroom tiles and stayed in bed, fed conjee by a fatherless girl brought in from the village and the moss grew between her toes and drew her into the earth where they buried the nameless pets and tossed the chicken feathers. In time, the spiders hung so low they fell into pickle jars every time a child fished for a gooseberry or a slice of stony green mango from the brine. And from this brine, in time, we learned to believe that it existed. And as Tamilian families began drifting from the flashy monsoons of India to the June gloom of the California bay or to the sharp wet summers of the Keys, they carried the damp and stench in suitcases and buried it in hushed conversations. They made a poultice of moss and spider web and lodged it in the prayer books, hung it around the children’s necks like a talisman, and they said—as long as she doesn’t marry a black man.