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42 pages 1 hour read

Pat Conroy

The Water Is Wide: A Memoir

Nonfiction | Autobiography / Memoir | Adult | Published in 1972

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Themes

Racism in Multiple Forms

Racism appears in various forms throughout the book. The author describes the casual, yet violent racism of his childhood, in which he and his friends “hunted” black people and threw watermelons at them. This same overt racism is embodied by Ted Stone, who refers to the black people on Yamacraw Island as “filthy savages” and threatens violence against them (76).

The author also acknowledges more complex forms of racism. For example, Zeke and Ida Skimberry use racist language and appear to hold racist ideas about black people in general, but they accept individual black people into their home and refuse to take part in overt efforts to discriminate against black people. Similarly, the author encounters numerous white people on the mainland who are racist in the abstract but open-minded in the specific. For example, when the author brings his students from Yamacraw Island to the mainland, the white people expect the children to be the “filthy savages” that Ted Stone sees them as; yet, they are also willing to host the children in their homes and are warmly welcoming to the children when they meet them.

Mrs. Brown demonstrates another form of racism: internalized racism. She looks down on the black community on the island and continually berates the children for being stupid, lazy, and undisciplined. She is deferential to white men, to the point where it almost seems to the author to be an act, and she assumes that the author will be principal of the school because he is white. Ironically, this internalized racism is used against Mrs. Brown when the community decides that she is not a capable teacher because she is black.

Finally, the author explores the systemic, structural racism that pervades the school system. The author first becomes aware of systemic racism while teaching at a mainland school and witnessing the anger and powerlessness of the black students after Martin Luther King, Jr., is assassinated. He later comes to believe that racism is at the root of the problems at the school on Yamacraw Island. He believes that school administrators miss segregation and would prefer to return to a time when “black schools were reservations where the sons and daughters of cotton pickers were herded together for the sake of form and convenience” (285-286), while white officials “presided over student-council elections at the white schools, sat in a place of honor at football games, chaperoned school dances, and kissed the comely blonde elected home-coming queen” (286).

White Guilt

Pat acknowledges that he was not only raised with racist attitudes but participated in racism as a young boy. After he renounces these beliefs, he experiences white guilt for the harms of racism, and this drives some of his later decisions. Indeed, his desire to repent for his own actions and the crimes of white people in general is so strong that he remarks that “a black man could have handed me a bucket of cow piss, commanded me to drink it in order that I might rid my soul of the stench of racism, and I would have only asked for a straw” (116). His first white-guilt–motivated action comes after the murder of Martin Luther King, Jr., which prompts him to lobby for a course in black history at the mainland high school where he is teaching. Later, he reflects that white guilt was also his motivation for teaching on the island, noting that it “dawn[s] on me that I came to Yamacraw for a fallacious reason: I needed to be cleansed, born again, resurrected by good works and suffering, purified of the dark cankers that grew like toadstools in my past” (116).

White guilt is a problematic form of motivation because it often prioritizes soothing the white person’s sense of shame over the actual useful impact an action has on people of color, while simultaneously masking the white person’s lack of understanding of the issues. A good example of this is the fact that Pat gets the black history course started but only then realizes that he does not know anything about the subject.

White guilt also becomes problematic in Pat’s interactions with Mrs. Brown. Pat claims that his guilt prevents him from challenging Mrs. Brown even though he objects to the ways she speaks to and disciplines the students. At the same time, he undermines her authority with the children by encouraging them to not tell on each other and by repeatedly contravening her orders. Thus, although Pat has good intentions, he acts in ways that soothe his conscious rather than in ways that would actually resolve the issue.

Ignorance and Inexperience

As with racism, ignorance shows up in various ways throughout the book. The most obvious example of ignorance is that of the children on Yamacraw Island, who lack basic reading, writing, and arithmetic skills, as well as any knowledge of life beyond the island.

The book also depicts the ignorance of racism, particularly that of the white mainlanders who believe that the children from the island are “savages.” The author suggests that ignorance is also at the root of the systemic racism among the school administrators. He believes that if he can educate the school board about the true conditions at the school, he can not only save his job but also end the ongoing neglect.

Furthermore, Pat confronts his own ignorance of others’ experiences, including black people and the poor. The most telling example is when he is confronted by the grieving students at the first school where he teaches and finds that he does not know what to say to them. He also admits to his lack of “practical” skills, in comparing himself to Ted Stone. Yes, even as he seeks to combat ignorance in others and himself, Pat romanticizes the ignorance of youth, wishing that he could experience the world as his students do.

The Power and Limits of Education

The remedy to racism and ignorance is education. Throughout the book, the author is unwavering in his belief in the importance of education: for himself, for his black students, for the ignorant white mainlanders, and for the school board and administrators.

He also has specific ideas about purpose and pedagogy. He believes that children will not be able to learn if they do not believe in their own self-worth. He also believe that it is important to engage children in active learning, as opposed to drilling them in rote learning. He thinks that education must be relevant to the children, whether through a black history course or by using children’s interest in music to hook them into learning. Finally, he believes that education extends beyond the school walls, to encompass knowledge of the broader world.

Yet the author also acknowledges the limits of education in a racist society. He admits that he has likely not had much impact on the children’s lives because they have been born into a “prison” built by racism and poverty.

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