Middlesex

by Jeffrey Eugenides

  On the Gratiot streetcar she told the conductor, “Please, I want Hastings Street.”

  “Hastings? You sure?”

  She showed him the address and said it louder: “Hastings Street.”

  “Okay. I’ll let you know.”

  The streetcar made for Greektown. Desdemona checked her reflection in the window and fixed her hat. Since her pregnancies she had put on weight, thickened in the waist, but her skin and hair were still beautiful and she was still an attractive woman. After looking at herself, she returned her attention to the passing scenery. What else would my grandmother have seen on the streets of Detroit in 1932? She would have seen men in floppy caps selling apples on corners. She would have seen cigar rollers stepping outside windowless factories for fresh air, their faces stained a permanent brown from tobacco dust. She would have seen workers handing out pro-union pamphlets while Pinkerton detectives tailed them. In alleyways, she might have seen union-busting goons working over those same pamphleteers. She would have seen policemen, on foot and horseback, 60 percent of whom were secretly members of the white Protestant Order of the Black Legion, who had their own methods for disposing of blacks, Communists, and Catholics. “But come on, Cal,” I hear my mother’s voice, “don’t you have anything nice to say?” Okay, all right. Detroit in 1932 was known as “The City of Trees.” More trees per square mile here than any other city in the country. To shop, you had Kern’s and Hudson’s. On Woodward Avenue the auto magnates had built the beautiful Detroit Institute of Arts, where, that very minute while Desdemona rode to her job interview, a Mexican artist named Diego Rivera was working on his own new commission: a mural depicting the new mythology of the automobile industry. On scaffolding he sat on a folding chair, sketching the great work: the four androgynous races of humankind on the upper panels, gazing down on the River Rouge assembly line, where auto workers labored, their bodies harmonized with effort. Various smaller panels showed the “germ cell” of an infant wrapped in a plant bulb, the wonder and dread of medicine, the indigenous fruits and grains of Michigan; and way over in one corner Henry Ford himself, gray-faced and tight-assed, going over the books.

  The trolley passed McDougal, Jos. Campau, and Chene, and then, with a little shiver, it crossed Hastings Street. At that moment every passenger, all of whom were white, performed a talismanic gesture. Men patted wallets, women refastened purses. The driver pulled the lever that closed the rear door. Desdemona, noticing all this, looked out to see that the streetcar had entered the Black Bottom ghetto.

  There was no roadblock, no fence. The streetcar didn’t so much as pause as it crossed the invisible barrier, but at the same time in the length of a block the world was different. The light seemed to change, growing gray as it filtered through laundry lines. The gloom of front porches and apartments without electricity seeped out into the streets, and the thundercloud of poverty that hung over the neighborhood directed attention downward toward the clarity of forlorn, shadowless objects: red bricks crumbling off a stoop, piles of trash and ham bones, used tires, crushed pinwheels from last year’s fair, someone’s old lost shoe. The derelict quiet lasted only a moment before Black Bottom erupted from all its alleys and doorways. Look at all the children! So many! Suddenly children were running alongside the streetcar, waving and shouting. They played chicken with it, jumping in front of the tracks. Others climbed onto the back. Desdemona put a hand to her throat. Why do they have so many children? What’s the matter with these people? The mavro women should nurse their babies longer. Somebody should tell them. Now in the alleys she saw men washing themselves at open faucets. Half-dressed women jutted out hips on second-story porches. Desdemona looked in awe and terror at all the faces filling the windows, all the bodies filling the streets, nearly a half million people squeezed into twenty-five square blocks. Ever since World War I when E. I. Weiss, manager of the Packard Motor Company, had brought, by his own report, the first “load of niggers” to the city, here in Black Bottom was where the establishment had thought to keep them. All kinds of professions now crowded in together, foundry workers and lawyers, maids and carpenters, doctors and hoodlums, but most people, this being 1932, were unemployed. Still, more and more were coming every year, every month, seeking jobs in the North. They slept on every couch in every house. They built shacks in the yards. They camped on roofs. (This state of affairs couldn’t last, of course. Over the years, Black Bottom, for all the whites’ attempts to contain it—and because of the inexorable laws of poverty and racism—would slowly spread, street by street, neighborhood by neighborhood, until the so-called ghetto would become the entire city itself, and by the 1970s, in the no-tax-base, white-flight, murder-capital Detroit of the Coleman Young administration, black people could finally live wherever they wanted to . . .)

  But now, back in 1932, something odd was happening. The streetcar was slowing down. In the middle of Black Bottom, it was stopping and—unheard of!—opening its doors. Passengers fidgeted. The conductor tapped Desdemona on the shoulder. “Lady, this is it. Hastings.”

  “Hastings Street?” She didn’t believe him. She showed him the address again. He pointed out the door.

  “Silk factory here?” she asked the conductor.

  “No telling what’s here. Not my neighborhood.”

  And so my grandmother stepped off onto Hastings Street. The streetcar pulled away, as white faces looked back at her, a woman thrown overboard. She started walking. Gripping her purse, she hurried down Hastings as though she knew where she was going. She kept her eyes fixed straight ahead. Children jumped rope on the sidewalk. At a third-story window a man tore up a piece of paper and shouted, “From now on, you can send my mail to Paris, postman.” Front porches were full of living room furniture, old couches and armchairs, people playing checkers, arguing, waving fingers, and breaking into laughter. Always laughing, these mavros. Laughing, laughing, as though everything is funny. What is so funny, tell me? And what is—oh my God!—a man doing his business in the street! I won’t look. She passed the yard of a junk artist: the Seven Wonders of the World made in bottle caps. An ancient drunk in a colorful sombrero moved in slow motion, sucking his toothless maw and holding out a hand for spare change. But what can they do? They don’t have any plumbing. No sewers, terrible, terrible. She walked by a barbershop where men were getting their hair straightened, wearing shower caps like women. Across the street young men were calling out to her:

  “Baby, you got so many curves you make a car crash!”

  “You must be a doughnut, baby, ’cause you make my jelly roll!”

  Laughter erupted behind her as she hurried on. Farther and farther in, past streets she didn’t know the names of. The smell of unfamiliar food in the air now, fish caught from the nearby river, pig knuckles, hominy grits, fried baloney, black-eyed peas. But also many houses where nothing was cooking, where no one was laughing or even talking, dark rooms full of weary faces and scroungy dogs. It was from a porch like this that somebody finally spoke. A woman, thank God.

  “You lost?”

  Desdemona took in the soft, molded face. “I am looking for factory. Silk factory.”

  “No factories around here. If there was they’d be closed.”

  Desdemona handed her the address.

  The lady pointed across the street. “You there.”

  And turning, what did Desdemona see? Did she see a brown brick building known until recently as McPherson Hall? A place rented out for political meetings, weddings, or demonstrations by the occasional traveling clairvoyant? Did she notice the ornamental touches around the entrance, the Roman urns spilling granite fruit, the harlequin marble? Or did her eyes focus instead on the two young black men standing at attention outside the front door? Did she notice their impeccable suits, one the light blue of a globe’s watery portions, the other the pale lavender of French pastilles? Certainly she must have noticed their military bearing, the high polish of their shoes, their vivid neckties. She must have felt the contrast between the young
men’s confident air and that of the downtrodden neighborhood, but whatever she felt at that moment, her complex reaction has come down to me as a single, shocked realization.

  Fezzes. They were wearing fezzes. The soft, maroon, flat-topped headgear of my grandparents’ former tormentors. The hats named for the city in Morocco where the blood-colored dye came from, and which (on the heads of soldiers) had chased my grandparents out of Turkey, staining the earth a dark maroon. Now here they were again, in Detroit, on the heads of two handsome young Negroes. (And fezzes will appear once more in my story, on the day of a funeral, but the coincidence, being the kind of thing only real life can come up with, is too good to give away right now.)

  Tentatively, Desdemona crossed the street. She told the men she’d come about the ad. One nodded. “You have to go around back,” he said. Politely, he led her down an alley and into the well-swept backyard. At that moment, as at a discreet signal, the back door swung open and Desdemona received her second shock. Two women in chadors appeared. They looked, to my grandmother, like devout Muslims from Bursa, except for the color of their garments. They weren’t black. They were white. The chadors started at their chins and hung all the way to their ankles. White headscarves covered their hair. They wore no veils, but as they came forward, Desdemona saw brown school oxfords on their feet.

  Fezzes, chadors, and next this: a mosque. Inside, the former McPherson Hall had been redecorated according to a Moorish theme. The attendants led Desdemona over geometric tilework. They took her past thick, fringed draperies that shut out the light. There was no sound but the swishing of the women’s robes and, from far off, what sounded like a voice speaking or praying. Finally, they showed her into an office where a woman was hanging a picture.

  “I’m Sister Wanda,” the woman said, without turning around. “Supreme Captain, Temple No. 1.” She wore another sort of chador entirely, with piping and epaulettes. The picture she was hanging showed a flying saucer hovering over the skyline of New York. It was shooting out rays.

  “You come about the job?”

  “Yes. I am silk worker. Have lot experience. Farming the silk, making the cocoonery, weaving the . . .”

  Sister Wanda swiveled around. She scanned Desdemona’s face. “We got a problem. What you is?”

  “I’m Greek.”

  “Greek, huh. That’s a kind of white, isn’t it? You born in Greece?”

  “No. From Turkey. We come from Turkey. My husband and me, too.”

  “Turkey! Why didn’t you say so? Turkey’s a Muslim country. You a Muslim?”

  “No, Greek. Greek Church.”

  “But you born in Turkey.”

  “Ne.”

  “What?”

  “Yes.”

  “And your people come from Turkey?”

  “Yes.”

  “So you probably mixed up a little bit, right? You not all white.”

  Desdemona hesitated.

  “See, I’m trying to see how we can work it,” Sister Wanda went on. “Minister Fard, who come to us from the Holy City of Mecca, he always be impressing on us the importance of self-reliance. Can’t rely on no white man no more. Got to do for ourself, understand?” She lowered her voice. “Problem is, nobody worth a toot come for the ad. People come in here, they say they know silk, but they don’t know nothing. Just hoping to get hired and fired. Get a day’s pay.” She narrowed her eyes. “That what you planning?”

  “No. I want only hire. No fire.”

  “But what you is? Greek, Turkish, or what?”

  Again Desdemona hesitated. She thought about her children. She imagined coming home to them without any food. And then she swallowed hard. “Everybody mixed. Turks, Greeks, same same.”

  “That’s what I wanted to hear.” Sister Wanda smiled broadly. “Minister Fard, he mixed, too. Let me show you what we need.”

  She led Desdemona down a long, wainscoted corridor, through a telephone operator’s office, and into another darker hallway. At the far end heavy drapes blocked off the main lobby. Two young guards stood at attention. “You come to work for us, few things you should know. Never, ever, go through them curtains. Main temple in there, where Minister Fard deliver his sermons. You stay back here in the women’s quarters. Best cover your hair, too. That hat shows your ears, which be an enticement.”

  Desdemona instinctively touched her ears, looking back at the guards. Their expressions remained impassive. She turned back, following the Supreme Captain.

  “Let me show you the operation we got going,” Sister Wanda said. “We got everything. All we need is a little, you know, know-how.” She started up the stairs and Desdemona followed.

  (It’s a long stairway, three flights up, and Sister Wanda has bad knees, so it will take some time for them to reach the top. Leave them there, climbing, while I explain what my grandmother had gotten herself into.)

  “Sometime in the summer of 1930, an amiable but faintly mysterious peddler suddenly appeared in the black ghetto of Detroit.” (I’m quoting from C. Eric Lincoln’s The Black Muslims of America.) “He was thought to be an Arab, although his racial and national identity remain undocumented. He was welcomed into homes of culture-hungry African-Americans who were eager to purchase his silks and artifacts, which he claimed were those worn by black people in their homeland across the sea . . . His customers were so anxious to learn of their own past and the country from which they came that the peddler soon began holding meetings from house to house throughout the community.

  “At first, the ‘prophet,’ as he came to be known, confined his teachings to a recitation of his experiences in foreign lands, admonitions against certain foods, and suggestions for improving listeners’ physical health. He was kind, friendly, unassuming and patient.”

  “Having aroused the interests of his host” (we move now to An Original Man by Claude Andrew Clegg III), “[the peddler] would then deliver his sales pitch on the history and future of African-Americans. The tactic worked well, and eventually he honed it to the point that meetings of curious blacks were held in private homes. Later, public halls were rented for his orations, and an organizational structure for his ‘Nation of Islam’ began to take shape in the midst of poverty-stricken Detroit.”

  The peddler had many names. Sometimes he called himself Mr. Farrad Mohammad, or Mr. F. Mohammad Ali. Other times he referred to himself as Fred Dodd, Professor Ford, Wallace Ford, W. D. Ford, Wali Farrad, Wardell Fard, or W. D. Fard. He had just as many origins. People claimed he was a black Jamaican whose father was a Syrian Muslim. One rumor maintained that he was a Palestinian Arab who had fomented racial unrest in India, South Africa, and London before moving to Detroit. There was a story that he was the son of rich parents from the tribe of Koreish, the Prophet Muhammad’s own tribe, while FBI records stated that Fard was born in either New Zealand or Portland, Oregon, to either Hawaiian or British and Polynesian parents.

  One thing is clear: by 1932, Fard had established Temple No. 1 in Detroit. It was the back stairs of this temple that Desdemona found herself climbing.

  “We sell the silks right from the temple,” Sister Wanda explained above. “Make the clothes ourself according to Minister Fard’s own designs. From clothes our forefathers wore in Africa. Used to be we just ordered the fabric and sewed up the clothes ourself. But with this De-pression, fabric getting harder and harder to come by. So Minister Fard he had one of his revelations. Come to me one morning and said, ‘We must own the means and ends of sericulture itself.’ That how he talk. Eloquent? Man could talk a dog off a meat truck.”

  Climbing, Desdemona was beginning to make sense of things. The fancy suits of the men outside. The redecoration within. Sister Wanda reached the landing—“In here our training class”—and threw open the door. Desdemona stepped up and saw them.

  Twenty-three teenage girls, in bright chadors and head scarves, sewing clothes. They didn’t so much as look up from their labor as the Supreme Captain brought in the stranger. Heads bent, mouths fanning straight pin
s, hem-covered oxfords working unseen treadles, they continued production. “This be our Muslim Girls Training and General Civilization Class. See how good and proper they are? Don’t say a word unless you do. ‘Islam’ means submission. You know that? But getting back to why I run the ad. We running low on fabric. Everybody out of business seems like.”

  She led Desdemona across the room. A wooden box full of dirt lay open.

  “So what we did was, we ordered these silkworms from a company. You know, mail order? We got more on the way. Problem is, they don’t seem to like it here in De-troit. Don’t blame ’em myself. They keep dying on us, and when they do? Ooowhee, what a stink! My sweet Jes—” She caught herself. “Just an expression. I was brought up Sanctified. Listen, what you say your name was?”