Authors: Pearl S. Buck
I was ill-prepared for all this. My parents had left their own country in 1880, many years before I was born, and they had never lived long enough again in the United States to understand its development. My mother used to ponder the American papers and magazines that reached us, concerned over the waves of immigrants that came into America and how they were affecting the national life. But she could tell me no more than we read. I had had no home during college and thus I had never become a part of the American scene. True, the isolation had made me understand very well how it was that Chinese students could spend four years and sometimes seven in American universities without comprehending in the least the structure of our nation or the character of our people, and I had seen the disaster of not knowing the life of a country in which one lived or was educated. Many white people, indeed most, I suppose, lived in China, too, in a remote fashion without understanding either the culture or the customs, or even the language of the Chinese. I did not want to be such a person in my own country. Yet I soon saw that it would be very easy to live as an expatriate in the United States. In so large a land it would be easy merely to choose a pleasant spot to call my home and there to spend my life in various gentle interests. I did not want to do that, I wanted to be an American in the fullest sense of the word.
While I spent my first year, then, in a round of literary and social affairs, mainly in New York, my real interest was in the many kinds of people I saw, met or came to know. I soon perceived that there was no circle of literary people, in the European or even in the Chinese sense. The brilliant young group of literary revolutionists headed by Hu Shih and others certainly had no counterpart in my own country. One of my first acquaintances was Alexander Woollcott, a man who occupied men a peculiar place in American letters, eclectic rather than creative, and critical rather than original. He invited me to come to dine with him alone, and I was advised that I had better go, since in his way he was a little king. He lived in a charming apartment and I could scarcely resist his library, where I should have liked to spend the evening alone, had I dared to risk such discourtesy. As it was, I sat listening for two or three hours to his running comments on the American literary scene, in which I gathered that he had the place of leading critic. It was amusing and therefore delightful, and when I left I felt I knew him much better than he knew me, but that was perhaps the more important knowledge for us both. One after the other I met writers and critics, and I soon discovered that far from mingling in comradeship and interchange American writers tended to draw away from each other, and to work alone at places far from any center. When they came together they seemed cautious and prudent, reserved toward the very ones with whom I had imagined they would be free. There was little frankness of talk between them, and I often pondered this and wondered why it was so. It could not be jealousy, for many of them were far too great for so small a vice. It may have been their insecurity in our fluid society where the economics of a writer’s life are dependent upon a changing public taste, which nevertheless at all times holds the intellectual in mild contempt mingled with fear. It may be, too, that the writers wisely know that their sources are not in each other but in the common life of the country, and this is so varied and so rich that there is enough for all. Yet I feel something is lost when creative minds cannot meet and discuss freely and easily the thoughts and questions upon which we brood. Brains need to sharpen brains, not with wit and wisecrack so much as in serious interchange.
Among second-rate and third-rate writers there was plenty of coming and going, but since that was the age of the speak-easy it was considerably muddied with liquor ill digested. I went once, that winter, to a speak-easy as an invited guest and saw my first dead-drunk man. The Chinese drink quantities of hot wine but with their food and so I had never seen drunk men in China. In Japan I had seen wildly drunken men coming home from the city after a weekend, but they were excited and not dead, and I had seen plenty of sailors from foreign war vessels on the Yangtse River drunken in my childhood city, but they too were far from dead. I thought at first, therefore, when I saw a man suddenly stiffen and then collapse in the cellar of a speak-easy in New York, that he had died, and I exclaimed because no one seemed to care. My host, Christopher Morley, laughed vastly at this, and explained the circumstance, ordinary enough, whereupon I ceased to be amused and went no more to such places. I have never learned to view with unconcern the loss of control over one’s faculties. It is to me terrifying and repulsive, and I suppose this, too, goes back to the days of Mr. Kung, who instilled in me the old Confucian ethic that a superior person does not lose self-control, either in temper or drunkenness.
And yet I knew, too, that Li P’o, the beloved Chinese poet of the eighth century and the T’ang dynasty, was a drunkard. I had often visited the temple outside Nanking that is dedicated to him, and there had heard the priests tell of his life. From the cliffs beyond the temple one could see the famous spot upon the flowing yellow waters of the Yangtse where, it was said, one night when he was boating with his friends he was drowned because he leaned too far to grasp the image of the moon, reflected upon the current.
Of this poet a courtier spoke thus to the Emperor Hsuan Tsung, then regnant, “I have in my house the greatest poet that ever existed. I have not dared to speak to Your Majesty of him, because of his one defect, impossible to correct. He drinks and sometimes to excess. But his poems are beautiful. Judge them for yourself, Sire!”
And he thrust the manuscript into the Emperor’s hand.
“Fetch me this poet and at once!” was the Emperor’s reply, and from then on Li P’o was under royal patronage, drunk or sober. He lived surrounded by friends for the rest of his life. Ah me, those were pleasant times!
This year of my return, 1932, was the year of the Great Depression in the United States, and yet it is significant that I did not notice it. My fireside critic, when I said this, exclaimed, “Do you not remember the men on the streets selling apples? Do you not recall the beggars?” The fact is I had always lived where beggars were an accepted group in society, providing by their very existence a means for merit for other folk who wished to perform good deeds as a requisite for a career in heaven, and so I did not notice the beggars on the streets of New York, except to marvel how few they were. Had the great rich city been in China or India, the beggars would have been many times more. And I was used all my life to seeing vendors selling small stores of fruit on the streets of any city and so I did not notice the few apple peddlers in New York that year. The first real understanding I had of the Depression was the day that Franklin Roosevelt, the new President, closed the banks in order to reorganize the nation’s finances, and then indeed I saw crowds of anxious frightened people. But even banks had not been of importance in my experience, and I did not comprehend the basic nature of their existence in our economic structure.
That day, I remember, was a morning bright and clear, the air clean from the sea as sometimes it can be in New York, and I had risen in good spirits to spend the hours ahead filled with interesting engagements and pleasurable excitements. After breakfast I walked on the streets, as I love to do, and soon I came upon a great throng of people pressing about a closed building. Why, I thought, should they be gathered there, and why were they all silent and anxious? I made myself part of the crowd as I had used to do in China, and soon I learned that they were afraid because they thought their savings might be gone, the bits of money they had accumulated from hard work, for these were working people, as I could see from their clothes and their hands. Their security, I thus discovered, was not in family and in human relations but in something as cold as a bank, and a bank could shut its doors upon them and upon what belonged to them. It was deep relief when later our financial system was revised so that, hopefully, such disaster can never happen again.
And I remember, when I think of crowds, my first motion picture and the palatial theater in which I saw it, or it seemed a palace to me, for I had seen a few motion pictures in Nanking since the revolution, mainly comedies by Charlie Chaplin and Harold Lloyd and I had enjoyed them vastly, but I saw them sitting on a hard backless wooden bench in a big mat shed. Around me were crowded Chinese audiences and part of my enjoyment lay in their running comments upon what they saw, their roars of laughter at the jokes, their lively horror at the kisses, the old ladies decently holding their sleeves before their eyes, and peeping from behind while they exclaimed with delighted repulsion at the disgusting sight of mouth upon mouth. So that was the way foreigners behaved! How pleasant then, the audience implied, to be a Chinese and a superior person!
My discomfort at first in American theaters, however, was not because of what I saw but of what I smelled. I had lived so long among Chinese and had eaten their food so consistently, since I preferred it to Western food, that my flesh had become like theirs. Like them I abhorred milk and butter and I ate little meat. Therefore among my own people I smelled a rank wild odor, not quite a stink, but certainly distressing and even alien to me at the time, compound as it was of milk and butter and beef. I remembered how my Chinese friends had used to complain of the way white folk smelled, and so they did. Sometimes before the picture was ended I was quite overpowered, especially if the air were heated, and then I had to leave the theater in spite of my earnest desire to see the finish of the story. It was only after a year or so of consuming American food, though still without milk to this day, that I was able to endure an evening among my own kind, and this is because now I smell like them. There is no validity whatever to the absurd theory that races smell differently from some inherent cause. Unwashed people of all races smell unwashed, and beyond that their odor depends upon their food. I remember that Mrs. Li, my neighbor in Nanking, complained very much to me when her son came back from his four years at Harvard because he smelled like a foreigner. It took a year or so to make him smell Chinese again.
Feasting and feting and pleasure there was aplenty for me, much kindness and generous praise, but what I remember are not these. I remember first an invitation in New York to view an exhibition of paintings by Negroes. I went from curiosity and what I saw confounded me. The paintings were of unimagined horrors. I saw sad dark faces, I saw dead bodies swinging from trees, I saw charred remains of houses and tragic children. I saw narrow slum streets and slouching poverty-stricken people, I saw patient ignorant faces. And in the crowd there to welcome me I saw the sensitive intelligent faces of educated Negro men and women. Of them I demanded an explanation of the pictures and they explained them to me. What I saw was what they had lived. I heard about prejudice and segregation and denial of opportunity to these citizens of the United States because they were dark. I heard about lynching.
It was a blow from which I could not recover. To me America had always been the heavenly country, the land where all was clean and kind and free. I had seen white men cruel to dark people in other places, but those white men had not been Americans, and so I had somehow from childhood supposed that no Americans were cruel to people whose only difference was that they were dark of skin. And I had known so well the horrors and dangers of race prejudice! Had I not, because I was white, suffered from it even in my childhood? It seemed to me, as I listened now to the Negro men and women who explained to me the pictures, that I remembered all that I had purposely forgotten, how as a child I had heard other children call me a foreign devil because I was fair and they were yellow-skinned, and how they had called my blue eyes “wild beast eyes,” and when I sat in a Chinese theater to watch a play or in the court of a temple to enjoy wandering minstrels and actors on a summer’s day, how always the rascals and rogues in the plays had blue eyes and red hair and big noses and I was vaguely wounded because it meant that the Chinese thought my kind was evil. I remembered how since the revolution I had sometimes been spat upon in the streets by Chinese who did not know me except that I was a foreigner. Above all, I remembered the day when I had all but lost my life because I was a foreigner, though I had spent my life in China and spoke Chinese better than English. And above all I remembered that in the whole world it was still the white people who were the minority, for most of the world’s people are dark.
Yet what broke my heart was not that I had suffered any of these things, but that my own people could commit such offenses against others, and that these others were their fellow citizens. Americans could do this! I stood there before the ghastly paintings that day and gazed at them, and listened to their meaning, and my heart simply filled up. I had to speak or to weep, and I suppose I did both. I cannot remember what I said, but somehow or other I found myself speaking to a group of people, white as well as colored, who had gathered about me, and to them, who were strangers to me, and yet all my own people, I poured out my heart. I tried to tell them that unless we Americans fulfilled our destiny, unless we practiced the great principles of human equality upon which our nation was based, those principles which are our only true superiority, we would one day have to suffer for the sins of white men everywhere in the world, we would have to bear the punishments of Asia upon the white man. And that we might prove our difference from those white men, whom we were not, we must begin here and now to show, by our actions to our own citizens who were not white, that we and they were one, that all were Americans alike, the citizens of a great nation, the members of one body.
Something like this I said, trying to make those Americans understand not only how none in Asia would believe us if at home we degraded people merely because of skin color, but also how we betrayed ourselves and our high calling as a free people if we did not accept all human beings as our equals. When I had finished speaking, I went away at once and remained alone for several days, not wanting to see anyone or to hear a human voice until I had faced and understood the full meaning and portent of this monstrous situation in my own country, a situation which involved us in the whole danger of the white man in Asia, though it was on the other side of the globe. Thereafter I read everything I could on the subject, and I came to know many Negroes, men and women, and I made up my mind that if ever I did return to my own country to live, I would make them my first concern. I know now that this primary disillusionment hastened my decision to return to China, and so to postpone the final question of whether I ought to leave Asia.