28 pages • 56 minutes read
A modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Often, when Baldwin mentions Americans, he is indicating white Americans rather than Americans as a whole. Yet he refers to himself at the end of the opening paragraph as an American without a modifier (117). Baldwin thus troubles the word “American” and pushes for it to include a wide range of experiences. By the end of the essay, Baldwin writes that not only the US but also “[t]his world is white no longer” (129, emphasis added). The US is a microcosm that precedes the rest of the world in mixing races, and it is a task for Americans (inclusive) to determine how to go forward.
The Cathedral at Chartres signifies for Baldwin the divergent experiences that result from a single place or event. After introducing the term on Page 121, Baldwin goes on to analyze it at greater length on Page 128. He speculates on what white people see and feel when they approach the cathedral before describing his own experience before the edifice. The cathedral is known for its High Gothic architecture and was built during the 12th and 13th centuries. Baldwin explains, “I doubt that the villagers think of the devil when they face a cathedral because they have never been identified with the devil” (128).
The word “human” is central to the claims Baldwin makes through his analysis of his experiences. When Baldwin describes his first encounters with Swiss villagers, he notes that he “was simply a living wonder” (119). The Swiss did not appear to intend any cruelty, but “there was yet no suggestion that I was human” (119). A few pages later Baldwin describes the desire of Black people that white people “recognize [them] as human being[s]” (122). In a sense, Baldwin’s discussion of identities and interracial encounters is a humanist endeavor. Baldwin analyzes the effort to keep a distance between white people and Black people—the distance of humanity—by saying that “this vision of the world is dangerously inaccurate, and perfectly useless” (128).
Baldwin employs the word “stranger” as a key distinction between white Americans and the white Europeans in the Swiss village where he finds himself at the beginning of the essay. Baldwin concludes, “I am not, really, a stranger any longer for any American alive,” whereas for the Swiss villagers, he still appears as a stranger who inspires wonder (124, 129). This term is significant for understanding the differential experience of being called “Neger” in the Swiss village versus the n-word in New York City (123-24). While the sense of wonder with which he is shouted after in Switzerland gives him the feeling that he is not being attacked, the familiarity and venom with which the word is used in the United States signifies war and violence in his mind (124).
Baldwin uses “whiteness” to include primarily Europeans and white Americans, or what has been called “the West.” He is particularly interested in how whiteness relies on white supremacy and the notion that white people created civilization and therefore must guard and protect it (127). He notes that white Americans who accept Black people as human risk losing their privileged status as white (127). He also suggests that white Europeans can maintain an innocence at this point in history that is impossible for white Americans to hold onto. His final conclusion, however, is that “[t]his world is white no longer” (129).
Plus, gain access to 8,800+ more expert-written Study Guides.
Including features:
By James Baldwin