Analysis Of John Griffin's Black Like Me And Dick Gregory And Nigger

Both memoirs—John Griffin’s Black Like Me and Dick Gregory’s Nigger—examine race marginalization as it existed in mid-twentieth century America. Griffin’s Black Like Me intimately explores the discrimination against the black community by whites to expose the “truth” of racial relations and to “bridge the gap” of communication and understanding between the two races through a “social experiment”—an assumption of alterity (Griffin 1). In Nigger, Gregory also recounts personal racial discrimination as a black man trying to survive and succeed in a discriminatory society. But unlike Griffin’s experience, Gregory’s memoir progresses from a position of repressed “Other” to a more realized, dominant identity. However, the existence of a dual persona

Hey, nigger, you can’t drink here.

We don’t serve niggers. (Griffin 37)

The use and repetition of the word “nigger” suggest both physical and psychological boundaries for Griffin, which, of course, also extend to the black population of the mid-twentieth century. In identifying himself with the term, Griffin becomes overwhelmed by its dehumanizing and de-individualizing effect: “I knew I was in hell. Hell could be no more lonely or hopeless, no more agonizingly estranged from the world of order and harmony” (66). Griffin’s internalization of discrimination and his repression as “Other” allows Griffin to convey the “wrong-doing” by the white middle class, forcing a truthful realization of the detrimental effect of racism on the

He effectively moves from a position of “Other” to one of empowerment through his active participation in the Civil Rights movement, and his comedy. In fact, Gregory views comedy as “friendly relations,” allowing him to abandon his repressed identity—one that was “mad and mean inside” (134)—and move to a position of empowerment that allows Gregory to “make jokes about [whites] and their society” (Gregory 132). Through his comedy, Gregory is also able to dissociate himself from the term “nigger,” as well as the namelessness, de-individuation, and dehumanizing effects associated with it: “Every white man in America knows we are Americans, knows we are Negroes, and some of them know us by our names. So when he calls us a nigger, he’s calling us something we are not, something that exists only in his mind. So if nigger exists only in his mind, who’s the nigger?” (Gregory 201). In refusing to adopt the word and its negative connotations as self-definition, Gregory “returns” the word and its negativity to the dominant society of the white middle class—the discriminatory “. . . system that makes a man less than a man, that teaches hate and fear and ignorance” (Gregory