Tommy Orange Quotes

We are the memories we don't remember, which live in us, which we feel, which make us sing and dance and pray the way we do, feelings from memories that flare and bloom unexpectedly in our lives like blood through a blanket from a wound made by a bullet fired by a man shooting us in the back for our hair, for our heads, for a bounty, or just to get rid of us.

Apologies don’t even mean as much as just…just acknowledging that you fucked up, hurt people, and that you don’t wanna do that anymore. Not to yourself either. That’s sometimes the hardest part.

Being Indian has never been about returning to the land. The land is everywhere or nowhere.

And don’t make the mistake of calling us resilient. To not have been destroyed, to not have given up, to have survived, is no badge of honor. Would you call an attempted murder victim resilient?

Maxine makes me read her Indian stuff that I don’t always get. I like it, though, because when I do get it, I get it way down at that place where it hurts but feels better because you feel it, something you couldn’t feel before reading it, that makes you feel less alone, and like it’s not gonna hurt as much anymore.

Life will do its best to get at you. Sneak up from behind and shatter you, into tiny unrecognizable pieces. You have to be ready to pick everything up pragmatically. Keep your head down and make it work.

Some of us got this feeling stuck inside, all the time, like we’ve done something wrong. Like we ourselves are something wrong. Like who we are deep inside, that thing we want to name but can’t, it’s like we’re afraid we’ll be punished for it.

Secrets lie through omission just like shame lies through secrecy.

Time has us. It holds us in it's mouth like an owl holds a field mouse. We shiver, we struggle for release, and then it pecks out our eyes and intestines for sustenance and we die the death of field mice.

We didn't have last names before they came. When they decided they needed to keep track of us, last names were given to us, just like the name "INDIAN" itself was given to us. These were attempted translations and botched Indian names, random surnames, and names passed down from white American generals, admirals, and colonels, and sometimes troop names, which were sometimes just colors.

I believed what my father told me. Stories do more than comfort. They take you away and bring you back better made.

They took everything and ground it down to dust as fine as gunpowder, they fired their guns into the air in victory and the strays flew out into the nothingness of histories written wrong and meant to be forgotten. Stray bullets and consequences are landing on our unsuspecting bodies even now.

Crying is for when there's nothing else left to do.

This is the thing: If you have the option to not think about or even consider history, whether you learned it right or not, or whether it even deserves consideration, that’s how you know you’re on board the ship that serves hors d’oeuvres and fluffs your pillows, while others are out at sea, swimming or drowning, or clinging to little inflatable rafts that they have to take turns keeping inflated, people short of breath, who’ve never even heard of the words hors d’oeuvres or fluff. Then someone from up on the yacht says, "It's too bad those people down there are lazy, and not as smart and able as we are up here, we who have built these strong, large, stylish boats ourselves, we who float the seven seas like kings." And then someone else on board says something like, "But your father gave you this yacht, and these are his servants who brought the hors d'oeuvres." At which point that person gets tossed overboard by a group of hired thugs who'd been hired by the father who owned the yacht, hired for the express purpose of removing any and all agitators on the yacht to keep them from making unnecessary waves, or even referencing the father or the yacht itself. Meanwhile, the man thrown overboard begs for his life, and the people on the small inflatable rafts can't get to him soon enough, or they don't even try, and the yacht's speed and weight cause an undertow. Then in whispers, while the agitator gets sucked under the yacht, private agreements are made, precautions are measured out, and everyone quietly agrees to keep on quietly agreeing to the implied rule of law and to not think about what just happened. Soon, the father, who put these things in place, is only spoken of in the form of lore, stories told to children at night, under the stars, at which point there are suddenly several fathers, noble, wise forefathers. And the boat sails on unfettered.

It's important he dress like an Indian, dance like an Indian, even if it is an act, even if he feels like a fraud the whole time, because the only way to be Indian in this world is to look and act like an Indian. To be or not to be Indian depends on it.

Only those who have lost as much as we have see the particularly nasty slice of smile on someone who thinks they’re winning when they say “Get over it.

But surviving wasn’t enough. To endure or pass through endurance test after endurance test only ever gave you endurance test passing abilities. Simply lasting was great for a wall, for a fortress, but not for a person.

We all fuck up. It’s how we come back from it that matters.

We stayed because the city sounds like a war, and you can’t leave a war once you’ve been, you can only keep it at bay

A bad thing doesn’t stop happening to you just because it stops happening to you. In therapy this is called trauma.

When we go to tell our stories, people think we want it to have gone different. People want to say things like "sore losers" and "move on already," "quit playing the blame game." But is it a game? Only those who have lost as much as we have see the particularly nasty slice of smile on someone who thinks they're winning when they say "Get over it.

Listen, baby, it makes me happy you want to know, but learning about your heritage is a privilege. A privilege we don’t have. And anyway, anything you hear from me about your heritage does not make you more or less Indian. More or less a real Indian. Don’t ever let anyone tell you what being Indian means. Too many of us died to get just a little bit of us here, right now, right in this kitchen. You, me. Every part of our people that made it is precious. You’re Indian because you’re Indian because you’re Indian,

We made powwows because we needed a place to be together. Something intertribal, something old, something to make us money, something we could work toward, for our jewelry, our songs, our dances, our drum.

There There,” by Radiohead. The hook is “Just ’cause you feel it doesn’t mean it’s there.

You don’t have to defend all white people you think aren’t a part of the problem just because I said something negative about white culture,” Blue says.

This was what it sounded like to make it through these hundreds of American years, to sing through them. This was the sound of pain forgetting itself in song.

Kids are jumping out the windows of burning buildings, falling to their deaths. And we think the problem is that they’re jumping.

Some would call it spite, for women it will be called spite and being vindictive; while injured men receive their justice and pass out their vengeance, women will be called petty and catty, won't get to feel the honor a word like revenge endows upon men.

Berhati-hati dengan orang yang kamu percayai, bahkan garam pun terlihat seperti gula.

There’s something about seeing Johnny Depp fail so badly that gives me strength.

He'd always wanted better words for what it felt like to live, and to suffer, and to love it all so recklessly as to hate how it couldn't love you back the same.

We don’t have time, Nephew, time has us. It holds us in its mouth like an owl holds a field mouse.

Hope could feel heavy too.

Being bipolar is like having an ax to grind with an ax you need to split the wood to keep you warm in a cold dark forest you only might eventually realize you’ll never make your way out of.

We are Alaskan Native Indians, Native Hawaiians, and European expatriate Indians, Indians from eight different tribes with quarter-blood quantum requirements and so not federally recognized Indian kinds of Indians. We are enrolled members of tribes and disenrolled members, ineligible members and tribal council members. We are full-blood, half-breed, quadroon, eighths, sixteenths, thirty-seconds. Undoable math. Insignificant remainders.

An Urban Indian belongs to the city, and cities belong to the earth. Everything here is formed in relation to every other living and nonliving thing from the earth. All our relations. The process that brings anything to its current form—chemical, synthetic, technological, or otherwise—doesn’t make the product not a product of the living earth. Buildings, freeways, cars—are these not of the earth? Were they shipped in from Mars, the moon? Is it because they’re processed, manufactured, or that we handle them? Are we so different? Were we at one time not something else entirely, Homo sapiens, single-celled organisms, space dust, unidentifiable pre-bang quantum theory? Cities form in the same way as galaxies.

The Drome taught me to look past the first look people give you, find that other one, right behind it. All you gotta do is wait a second longer than you normally do and you can catch it, you can see what they got in mind back there.

Menunggu adalah tanda cinta sejati dan kesabaran. Semua orang bisa mengatakan aku mencintaimu, tetapi tidak semua orang bisa menunggu dan membuktikan bahwa cintanya itu benar.

Sometimes it's hard to know what to say.' 'Then say it's hard to know what to say.

but the dead are never far. They find us in dreams, and keep teaching us from the inside long after they go,

Like who we are deep inside, that thing we want to name but can't, it's like we're afraid we'll be punished for it. So we hide. We drink alcohol because it helps us feel like we can be ourselves and not be afraid. But we punish ourselves with it. The thing we most don't want has a way of landing right on top of us. That badger medicine's the only thing that stands a chance at helping. You gotta learn how to stay down there. Way deep down inside yourself, unafraid.

One thing I want you to understand is that your suffering does not make you special. There’s a voice inside everyone who suffers that says, no one else has it like this, and so much selfish action comes from listening to that voice.

They’d told us to fly the American flag. We flew that and a white flag too. Surrender, the white flag waved. We stood under both flags as they came at us. They did more than kill us. They tore us up. Mutilated us.

You gotta know about the history of your people. How you got to be here, that’s all based on what people done to get you here. Us bears, you Indians, we been through a lot. They tried to kill us. But then when you hear them tell it, they make history seem like one big heroic adventure across an empty forest. There were bears and Indians all over the place. Sister, they slit all our throats.

That’s what she loves about Motown, the way it asks you to carry sadness and heartbreak but dance while doing so.

Does what we try most to avoid come after us because we paid too much attention to it with our worry?

Ayahku pernah bilang jika kamu ingin bertahan lebih lama dalam hubungan mu kamu harus menikah dengan orang yang mencintaimu bukan orang yang kamu cintai.

Sometimes not having a story is the story.

The narrator said the word planet, which is the same word in German, comes from the Greek meaning wandering star. He said we don’t live on a planet, we are the planet, it made us.

Stories do more than comfort. They take you away and bring you back better made.

Remembering itself is becoming old-fashioned.

Beware of the man who does not talk and the dog who does not bark. —Cheyenne proverb

We are the memories we don’t remember, which live in us, which we feel, which make us sing and dance and pray the way we do, feelings from memories that flare and bloom unexpectedly in our lives like blood through a blanket from a wound made by a bullet fired by a man shooting us in the back for our hair, for our heads, for a bounty, or just to get rid of us.

I’m being asked to understand that with some people you love, they just won’t end up being a part of your life. I’m being asked a question that it seems I can answer only by living.

You get a light behind you when what feels like the worst that can happen to you happens to you. It never goes away. It lives behind you. It’s there whenever you need it. The light shoots through, bright and wide and says: At least I’m not there. Back there when we thought the lights went out forever. At least this is not that.

Everything about your life will feel impossible. And you being or becoming an Indian will feel the same. Nevertheless you will be an Indian and an American and a woman and a human wanting to belong to what being human means.

In 1637, anywhere from four to seven hundred Pequot gathered for their annual Green Corn Dance. Colonists surrounded their village, set it on fire, and shot any Pequot who tried to escape. The next day the Massachusetts Bay Colony had a feast in celebration, and the governor declared it a day of thanksgiving. Thanksgivings like these happened everywhere, whenever there were what we have to call “successful massacres.” At one such celebration in Manhattan, people were said to have celebrated by kicking the heads of Pequot people through the streets like soccer balls.

In 1621, colonists invited Massasoit, the chief of the Wampanoags, to a feast after a recent land deal. Massasoit came with ninety of his men. That meal is why we still eat a meal together in November. Celebrate it as a nation. But that one wasn’t a thanksgiving meal. It was a land-deal meal. Two years later there was another, similar meal meant to symbolize eternal friendship. Two hundred Indians dropped dead that night from an unknown poison.

he puts his hand back down as fast as it went up and gets out his phone like everyone does now when they want to leave without leaving.

A man must dream a long time in order to act with grandeur, and dreaming is nursed in darkness.

The world was made of stories, nothing else, just stories, and stories about stories.

The trick is to stay busy, distract then distract the distraction. Get twice removed. It’s about layers. It’s about disappearing in the whir of noise and doing.

Everything here is formed in relation to every other living and nonliving thing from the earth.

The point was that maybe humans thought they were exceptional but they were maybe never anything more than animals, doing anything more than animaling.

Such Indian children were made to carry more than they were made to carry.

To cry is to waste the feeling. He needs to dance with it. Crying is for when there’s nothing else left to do.

All those years ago. They seemed so good. You could say that about years you couldn't get back, wish for normal when normal seemed to be taken away, even if normal was never all that good in the first place.

Your face in the mirror, reflected back at you, most people don’t even know what it looks like anymore. That thing on the front of your head, you’ll never see it, like you’ll never see your own eyeball with your own eyeball, like you’ll never smell what you smell like, but me, I know what my face looks like. I know what it means.

Maybe we'll be running our whole lives. Just keep moving. That would be okay. We'll have strong legs, keen awareness, and big hearts, keeping ourselves and each other going like we belong to that one-day distant future, when we can look back and say this is how we made it, despite everything.

Everything is new and doomed.

We’ve been defined by everyone else and continue to be slandered despite easy-to-look-up-on-the-internet facts about the realities of our histories and current state as a people.

It was no wonder it was getting worse. You can’t sell life is okay when it’s not.

The trouble with believing is you have to believe that believing will work, you have to believe in belief.

But we spent almost all our free time together -- when we weren't' in school -- and it turns out that who you spend time with ends up mattering more than what you do with that time.

And in the year 1924 Indian citizenship will have been granted, even though they will mean to dissolve tribes by giving citizenship, dissolve being another word for disappearance, a kind of chemical word for a gradual death of tribes and Indians, a clinical killing, designed by psychopaths calling themselves politicians.

What I’m here to talk about is how our whole approach since day one has been like this: Kids are jumping out the windows of burning buildings, falling to their deaths. And we think the problem is that they’re jumping. This is what we’ve done: We’ve tried to find ways to get them to stop jumping. Convince them that burning alive is better than leaving when the shit gets too hot for them to take. We’ve boarded up windows and made better nets to catch them, found more convincing ways to tell them not to jump. They’re making the decision that it’s better to be dead and gone than to be alive in what we have here, this life, the one we made for them, the one they’ve inherited. And we’re either involved and have a hand in each one of their deaths, just like I did with my brother, or we’re absent, which is still involvement, just like silence is not just silence but is not speaking up. I’m in suicide prevention now. I’ve had fifteen relatives commit suicide over the course of my life, not counting my brother. I had one community I was working with recently in South Dakota tell me they were grieved out.

Wake up. It is morning. Have a cup of coffee. Watch the sun come up. Feel as if you are the only person in the whole world seeing it. Know that it was always true that you were the only one seeing the world the way you were seeing the world. Give thanks to the rising sun. Give thanks to the day that was every day, was the sun itself making everything seen and was called the day as a nickname for the big light the sun was sending the world before it took it away.

But what we are is what our ancestors did. How they survived. We are the memories we don't remember, which live in us, which we feel, which make us sing and dance and pray the way we do, feelings from memories that flare and bloom unexpectedly in our lives like blood through a blanket from a wound made by a bullet fired by a man shooting us in the back for our hair, for our heads, for our bounty, or just to get rid of us.

And so what we could do had everything to do with being able to understand where we came from, what happened to our people, and how to honor them by living right, by telling our stories. She told me the world was made of stories, nothing else, just stories, and stories about stories.

Some of us came to the cities to escape the reservation. We stayed after fighting in the Second World War. After Vietnam, too. We stayed because the city sounds like a war, and you can't leave a war once you've been you can only keep it at bay -- which is easier when you can see and hear it near you, that fast metal, that constant firing around you, cars up and down the streets and freeways like bullets. The quiet of the reservation, the side-of-the-highway towns, rural communities, that kind of silence just makes the sound of your brain on fire that much more pronounced. (9)

Urban Indians feel at home walking in the shadow of a downtown building. We came to know the downtown Oakland skyline better than we did any sacred mountain range, the redwoods in the Oakland hills better than any other deep wild forest.

and Sean had basically shit on white liberals celebrating diversity without really addressing the white supremacist, systemic problems that made diversity so necessary feeling as to be celebrated by white people who want so bad to be on the right side of history they forget they’re inevitably on the white side of history.

Old songs that sang to the old sadness you always kept as close as skin without meaning to. The word triumph blipped in your head then. What was it doing there? You never used that word. This was what it sounded like to make it through theses hundreds of American years, to sing through them. This was the sound of pain forgetting itself in song.

Our bumpers and rear windows are covered with Indian stickers like We’re Still Here and My Other Vehicle Is a War Pony and Sure You Can Trust the Government, Just Ask an Indian!; Custer Had It Coming; We Do Not Inherit the Earth from Our Ancestors, We Borrow It from Our Children; Fighting Terrorism Since 1492; and My Child Didn’t Make the Honor List, but She Sure Can Sing an Honor Song.

You’d wake up with blood underneath your fingernails—a sharp sting wherever the wound moved, because it moved everywhere, all over your body—and blood ended up on your sheets, and you’d wake up feeling like you’d dreamed something as important and devastating as it was forgotten. But there was no dream. There was only the open, living wound, and it itched somewhere on your body at all times.

Some of us got this feeling stuck inside, all the time, like we've done something wrong. Like we ourselves are something wrong. Like who we are deep inside, that thing we want to name but can't, it's like we're afraid we'll be punished for it. So we hide. We drink alcohol because it helps us feel like we can be ourselves and not be afraid. But we punish ourselves with it. The thing we most don't want has a way of landing right on top of us. That badger medicine's the only thing that stands a chance at helping. You gotta learn how to stay down there. Way deep down inside yourself, unafraid.

When they first came for us with their bullets, we didn't stop moving even though the bullets moved twice as fast as the sound of our screams, and even when their heat and speed broke our skin, shattered our bones, skulls, pierced our hearts, we kept on, even when we saw the bullets send our bodies flailing through the air like flags, like the many flags and buildings that went up in place of everything we knew this land to be before. The bullets were premonitions, ghosts from dreams of a hard, fast future. The bullets moved on after moving through us, became the promise of what was to come, the speed and the killing, the hard, fast lines of borders and buildings. They took everything and ground it down to dust as fine as gunpowder, they fired their guns into the air in victory and the strays flew out into the nothingness of histories written wrong and meant to be forgotten. Stray bullets and consequences are landing on our unsuspecting bodies even now. (10)

It has been said that you know the life you're being born into, that you heard the story told to you before you came, and that as your life happens to you, as all the many people and dreams and events unfold before you, you will feel a certain kind of way about all of it that you won't necessarily recognize as remembering the story.

The boys are afraid of Opal, like she was always afraid of her mom. Something about how brief and direct she is. Maybe hypercritical too, like her mom was hypercritical. It’s to prepare them for a world made for Native people not to live but to die in, shrink, disappear. She needs to push them harder because it will take more for them to succeed than someone who is not Native. It’s because she failed to do anything more than disappear herself. She’s no-nonsense with them because she believes life will do its best to get at you. Sneak up from behind and shatter you into tiny unrecognizable pieces.

This is the thing: If you have the option to not think about or even consider history, whether you learned it right or not, or whether it even deserves consideration, that’s how you know you’re on board the ship that serves hors d’oeuvres and fluffs your pillows, while others are out at sea, swimming or drowning, or clinging to little inflatable rafts that they have to take turns keeping inflated, people short of breath, who’ve never even heard of the words hors d’oeuvres or fluff. Then someone from up on the yacht says, “It’s too bad those people down there are lazy, and not as smart and able as we are up here, we who have built these strong, large, stylish boats ourselves, we who float the seven seas like kings.” And then someone else on board says something like, “But your father gave you this yacht, and these are his servants who brought the hors d’oeuvres.” At which point that person gets tossed overboard by a group of hired thugs who’d been hired by the father who owned the yacht, hired for the express purpose of removing any and all agitators on the yacht to keep them from making unnecessary waves, or even referencing the father or the yacht itself. Meanwhile, the man thrown overboard begs for his life, and the people on the small inflatable rafts can’t get to him soon enough, or they don’t even try, and the yacht’s speed and weight cause an undertow. Then in whispers, while the agitator gets sucked under the yacht, private agreements are made, precautions are measured out, and everyone quietly agrees to keep on quietly agreeing to the implied rule of law and to not think about what just happened. Soon, the father, who put these things in place, is only spoken of in the form of lore, stories told to children at night, under the stars, at which point there are suddenly several fathers, noble, wise forefathers. And the boat sails on unfettered.

Getting us to cities was supposed to be the final, necessary step in our assimilation, absorption, erasure, the completion of a five-hundred-year-old genocidal campaign. But the city made us new, and we made it ours. ... We did not move to the cities to die. The sidewalks and streets, the concrete, absorbed our heaviness. The glass, metal, rubber, and wires, the speed, the hurtling masses - the city took us in. We were not Urban Indians then. This was part of the Indian Relocation Act, which was part of the Indian Termination Policy, which was and is exactly what it sounds like. Make them look and act like us. Become us. And so disappear.

We all came to the Big Oakland Powwow for different reasons. The messy, dangling strands of our lives got pulled into a braid—tied to the back of everything we’d been doing all along to get us here. We’ve been coming from miles. And we’ve been coming for years, generations, lifetimes, layered in prayer and handwoven regalia, beaded and sewn together, feathered, braided, blessed, and cursed.

The chip you carry has to do with being born and raised in Oakland. A concrete chip, a slab really, heavy on one side, the half side, the side not white. As for your mom's side, as for your whiteness, there's too much and not enough there to know what to do with. You're from a people who took and took and took and took. And from a people taken. You were both and neither. When you took baths, you'd stare at your brown arms against your white legs in the water and wonder what they were doing together on the same body, in the same bathtub.

All the Indian children who were ever Indian children never stopped being Indian children, and went on to have not nits but Indian children, whose Indian children went on to have Indian children, whose Indian children became American Indians, whose American Indian children became Native Americans, whose Native American children would call themselves Natives, or Indigenous, or NDNS, or the names of their sovereign nations, or the names of their tribes, and all too often would be told they weren’t the right kind of Indians to be considered real ones by too many Americans taught in schools their whole lives that the only real kinds of Indians were those long-gone Thanksgiving Indians who loved the Pilgrims as if to death.

The wound that was made when white people came and took all that they took has never healed. An unattended wound gets infected. Becomes a new kind of wound like the history of what actually happened became a new kind of history. All these stories that we haven't been telling all this time, that we haven't been listening to, are just part of the what we need to heal. Not that we're broken. And don't make the mistake of calling us resilient. To not have been destroyed, to not have given up, to have survived, is no badge of honor. Would you call an attempted murder victim resilient?

I grew up in Moraga, which is a suburb just on the other side of the Oakland hills—which makes me even more Oakland hills than the Oakland hills kids. So I grew up with money, a pool in the backyard, an overbearing mother, an absent father. I brought home outdated racist insults from school like it was the 1950s. All Mexican slurs, of course, since people where I grew up don’t know Natives still exist. That’s how much those Oakland hills separate us from Oakland. Those hills bend time.

There was an Indian head, the head of an Indian, the drawing of the head of a headdressed, long-haired Indian depicted, drawn by an unknown artist in 1939, broadcast until the late 1970s to American TVs everywhere after all the shows ran out. It’s called the Indian Head test pattern. If you left the TV on, you’d hear a tone at 440 hertz—the tone used to tune instruments—and you’d see that Indian, surrounded by circles that looked like sights through riflescopes. There was what looked like a bull’s-eye in the middle of the screen, with numbers like coordinates. The Indian’s head was just above the bull’s-eye, like all you’d need to do was nod up in agreement to set the sights on the target. This was just a test.

This is the thing: if you have the option to not think about or even consider history, whether you learned it right or not, or whether it even deserves consideration, that's how you know you're on board the ship that serves hors d'oeuvres and fluffs your pillows, while others are out at sea, swimming or drowning, or clinging to little inflatable rafts that they have to take turns keeping inflated, people short of breath, who've never even heard of the words hors d'oeuvres of fluff. Then someone from up on the yacht says, "It's too bad those people down there are lazy, and not as smart and able as we are up here, we who have built these strong, large, stylish boats ourselves, we who float the seven seas like kings." And then someone else on board says something like, "But your father gave you this yacht, and these are his servants who brought the hors d'oeuvres." At which point that person gets tossed overboard by a group of hired thugs who'd been hired by the father who owned the yacht, hired for the express purpose of removing any and all agitators on the yacht to keep them from making unnecessary waves, or even referencing the father or the yacht itself. Meanwhile, the man thrown overboard begs for his life and the people on the small inflatable rafts can't get to him soon enough, or they don't even try, and the yacht's speed and weight cause and undertow. Then in whispers, while the agitator gets sucked under the yacht, private agreements are made, precautions are measured out, and everyone quietly agrees to keep on quietly agreeing to the implied rule of law and to not think about what just happened. Soon, the father, who put these things in place, is only spoken of in the form of lore, stories told to children at night, under the stars, at which point there are suddenly several fathers, noble, wise forefather. And the boat sails on unfettered.

This is the thing: If you have the option to not think about or even consider history, whether you learned it right or not, or whether it even deserves consideration, that’s how you know you’re on board the ship that serves hors d’oeuvres and fluffs your pillows, while others are out at sea, swimming or drowning, or clinging to little inflatable rafts that they have to take turns keeping inflated, people short of breath, who’ve never even heard of the words hors d’oeuvres or fluff. Then someone from up on the yacht says, “It’s too bad those people down there are lazy, and not as smart and able as we are up here, we who have built these strong, large, stylish boats ourselves, we who float the seven seas like kings.” And then someone else on board says something like, “But your father gave you this yacht, and these are his servants who brought the hors d’oeuvres.” At which point that person gets tossed overboard by a group of hired thugs who’d been hired by the father who owned the yacht, hired for the express purpose of removing any and all agitators on the yacht to keep them from making unnecessary waves, or even referencing the father or the yacht itself.

Only those who have lost as much as we have see the particularly nasty slice of smile on someone who thinks they’re winning when they say “Get over it.” This is the thing: If you have the option to not think about or even consider history, whether you learned it right or not, or whether it even deserves consideration, that’s how you know you’re on board the ship that serves hors d’oeuvres and fluffs your pillows, while others are out at sea, swimming or drowning, or clinging to little inflatable rafts that they have to take turns keeping inflated, people short of breath, who’ve never even heard of the words hors d’oeuvres or fluff. Then someone from up on the yacht says, “It’s too bad those people down there are lazy, and not as smart and able as we are up here, we who have built these strong, large, stylish boats ourselves, we who float the seven seas like kings.” And then someone else on board says something like, “But your father gave you this yacht, and these are his servants who brought the hors d’oeuvres.” At which point that person gets tossed overboard by a group of hired thugs who’d been hired by the father who owned the yacht, hired for the express purpose of removing any and all agitators on the yacht to keep them from making unnecessary waves, or even referencing the father or the yacht itself. Meanwhile, the man thrown overboard begs for his life, and the people on the small inflatable rafts can’t get to him soon enough, or they don’t even try, and the yacht’s speed and weight cause an undertow. Then in whispers, while the agitator gets sucked under the yacht, private agreements are made, precautions are measured out, and everyone quietly agrees to keep on quietly agreeing to the implied rule of law and to not think about what just happened. Soon, the father, who put these things in place, is only spoken of in the form of lore, stories told to children at night, under the stars, at which point there are suddenly several fathers, noble, wise forefathers. And the boat sails on unfettered. If you were fortunate enough to be born into a family whose ancestors directly benefited from genocide and/or slavery, maybe you think the more you don’t know, the more innocent you can stay, which is a good incentive to not find out, to not look too deep, to walk carefully around the sleeping tiger. Look no further than your last name. Follow it back and you might find your line paved with gold, or beset with traps.