Toni Morrison's Nobel Prize Acceptance Speech: The Power Of Language
What Toni Morrison Understood About Hate
President Trump bears out the author’s warnings about the violence of language.
In December, 1993, Toni Morrison flew to Stockholm to deliver the lecture required of those awarded the Nobel Prize in Literature. Her subject was the power of language. Words, she said, have the capacity to liberate, empower, imagine, and heal, but, cruelly employed, they can “render the suffering of millions mute.” Morrison was unsparing in her depiction of people who would use language to evil ends. Pointing to “infantile heads of state” who speak only “to those who obey, or in order to force obedience,” she warned of the virulence of the demagogue. “Oppressive language does more than represent violence,” she said. “It is violence.”
Morrison died on August 5th, at the age of eighty-eight. Her novels and essays, exploring black communities with intimacy and imagination, took in the legacy of slavery, the rejection of Reconstruction, the brutalities of Jim Crow––the whole of American history. Even in her final years, her political sense remained unerring. Just days after the 2016 election, writing in this magazine, she sensed the arrival of a troubling era, one centered on a callous and cunning confidence man:
So scary are the consequences of a collapse of white privilege that many Americans have flocked to a political platform that supports and translates violence against the defenseless as strength. These people are not so much angry as terrified, with the kind of terror that makes knees tremble.On Election Day, how eagerly so many white voters—both the poorly educated and the well educated—embraced the shame and fear sowed by Donald Trump. The candidate whose company has been sued by the Justice Department for not renting apartments to black people. The candidate who questioned whether Barack Obama was born in the United States, and who seemed to condone the beating of a Black Lives Matter protester at a campaign rally. The candidate who kept black workers off the floors of his casinos. The candidate who is beloved by David Duke and endorsed by the Ku Klux Klan.
Donald Trump is far from the first President to express rank prejudice. Thomas Jefferson, in “Notes on the State of Virginia,” maintained that black men and women had a “very strong and disagreeable odor.” Woodrow Wilson screened the Klan-glorifying film “The Birth of a Nation” at the White House. As we learned recently, Ronald Reagan, in a telephone conversation with Richard Nixon, referred to Africans as “monkeys.” And so on.
But what is unique about Trump, at least in modern times, is the extent to which bigotry is his principal means of rousing support. Trump backers who aren’t drawn to his bigotry choose to tolerate it. Ours is a country that could elect a black President preaching unity; it is also a country where tens of millions of Americans continue to say that they will vote for a man whose platform is nativism and division.
There is calculation behind the bigotry. Trump recognized that Obama’s ascent to the White House, in 2008, was met by a powerful racist reaction. Hate crimes and white-supremacist groups proliferated, as did threats against the President’s person. And so Trump began his political career deploying the language of conspiracy theory. First as a candidate and then as President, he spoke of Mexican “rapists,” of “caravans” filled with encroaching “aliens”; he directed invective at African-Americans, Muslims, women, and immigrants, and at legislators of color. Drawing on a long and toxic tradition, he has put forward a form of white identity politics in which violent language gives license to violent acts.
Such language is hardly a matter of thoughtless improvisation. Recently, the Times reported that the Trump campaign has seized on the imagery of “invasion”––one of the President’s favorite descriptions of immigration––as a theme for its Facebook ads. Such language is in synch with that of the mass shooter in El Paso, who, before killing twenty-two people and wounding many more in a Walmart, appears to have issued a manifesto warning that “this attack is a response to the Hispanic invasion of Texas.” And, as the civil-rights leader Bryan Stevenson says, the insistence on unfettered gun ownership is a core tenet of white identity politics.
Although the solidity of the President’s base should not be underestimated, a sense of alarm is growing. The clerical leaders of the Washington National Cathedral, where the funerals of Presidents Eisenhower, Ford, Reagan, and Bush took place, gave voice to that alarm last week. “When such violent dehumanizing words come from the President of the United States, they are a clarion call, and give cover, to white supremacists who consider people of color a sub-human ‘infestation’ in America,” they wrote, in an official statement. “Violent words lead to violent actions.” And they asked, “When does silence become complicity? What will it take for us all to say, with one voice, that we have had enough? The question is less about the president’s sense of decency, but of ours.”
After the recent massacres in El Paso and in Dayton, White House aides evidently decided that Trump needed to dial back his rhetoric. In a brief speech, he denounced white supremacy, but with the vacant affect of a hostage reading for the camera. Liberated from this chore, he soon regained his usual temper; visiting the bereaved in Texas and Ohio, he found the time to lambaste local officials, along with “Sleepy” Joe Biden, “the LameStream media,” and other customary targets.
In 1932, Franklin Delano Roosevelt characterized the Presidency as “preëminently a place of moral leadership.” Trump, by contrast, once told his circle of advisers that they should “think of each Presidential day as an episode in a television show in which he vanquishes rivals.” In the Trump show, which will soon be up for renewal, immigrants, Muslims, and people of color are regularly cast as the villains.
Toni Morrison approached the enduring phenomenon of American bigotry and nativism from many angles. But she had a clear sense that the critical function of racism was distraction. Racism “keeps you from doing your work,” she said. “It keeps you explaining, over and over again, your reason for being. Somebody says you have no language, and you spend twenty years proving that you do. Somebody says your head isn’t shaped properly, so you have scientists working on the fact that it is. Somebody says that you have no art, so you dredge that up. Somebody says that you have no kingdoms, and you dredge that up. None of that is necessary. There will always be one more thing.” ♦
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