The Warmth of Other Suns (15 page)

At the top of the stairs, there was Bennie Anderson, the colored ticket taker, ready to take his stub. The urine aroma was thick and heavy now. The toilet was stopped up most of the time, and the people did what they had to. Some relieved themselves on the way up. Pershing thought they did it on purpose—a protest maybe for the condition of the place, not registering that it was other colored people who had to suffer for it. He could understand it, but he didn’t much approve.

Pershing sat hard in the wooden seat and tried not to notice the stuffed upholstery on the main floor below. Sometimes the kids would rain popcorn and soda pop on the white people. At last, the place went dark, and Pershing left Monroe. He was on a bright veranda with Myrna Loy and Tyrone Power out in California. It was a perfect world, and he could see himself in it.

The only way that someone as proud and particular as Pershing could survive in the time and place he was in was to put his mind somewhere else. He grew up watching his parents exercise exquisite control over the few things they were permitted to preside over in life. Their domain was the Monroe Colored High School, where Madison was principal and Ottie taught seventh grade. It was a small brick building with 1,139 pupils and a teacher for each grade, from kindergarten to eleventh, and run with the precision of a military institution.
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Madison James Foster was a short man partial to vested suits and Bible scripture. He had had a hard, orphan-like childhood which he
kept to himself other than to say that he had been raised not by his parents but by white people in New Iberia, down by the Gulf. As a boy in the 1880s, he showed a gift for reciting verse, and his white guardians had him perform for their guests as parlor entertainment. There he stood in the middle of a Victorian front room, white guests gathered around him, and was told to recite scripture for their amusement. They saw that he had a facile mind and, when the time came, offered him some assistance to get a degree. He landed at an old colored school called Leland College in New Orleans, where he met a preacher’s daughter named Ottie. They graduated from Leland in 1905 and married the same year. They had big plans for themselves just as Jim Crow was closing doors on them.

They set out to teach far from New Orleans, in a moated land of cotton gins and oak trees dripping plant feathers between the Ouachita River and the bayou. An opportunity had arisen in Monroe, an old mill town near the upper brim of the Louisiana boot, not far from where the shoelaces would be. Monroe was three counties west of Mississippi, seventy-five miles from Vicksburg. It was closer to the cotton fields of the Delta than the bons-temps-rolling high life of New Orleans, where the two of them had met. To the north was the tenant-farming Ozark land of warm springs and hard living in Arkansas, where an attempt by sharecroppers to unionize in the town of Elaine would be crushed with bloody efficiency in 1919. To the west was Texas, the wide-open grazing and cotton land of vigilante justice and lynching spectacles that drew people by the thousands and made the newspapers all over the country.

In the midst of this violence, Monroe was a quietly hierarchal town with its two castes remaining in their places and separated by two sets of railroad tracks. The town had been founded by French traders in the nineteenth century and became a mill town serving the nearby cotton plantations and lumber concerns by the time the Fosters got there.

The town came into its own in the 1920s with the arrival of a crop-dusting outfit out of Macon, Georgia, the company having decided to move to the more strategically located town of Monroe, closer to the Mississippi Delta. In 1928, a businessman named C. E. Woolman purchased what was then known as Huff Daland Dusters. He switched from crop dusting and began running the first passenger flights between Mississippi and Texas, via Monroe and Shreveport, in 1929. The company would later come to be known as Delta Air Lines, named after the region it originally served. Delta’s presence in Monroe was little more
than a distant point of pride to the colored people there, as they could not have become pilots, stewardesses, or gate agents for the airline and might glean only the ancillary benefits of cleaning the airport and serving the now wealthier and well-positioned white people working there. Delta would remain headquartered in Monroe until 1941, when it relocated to Atlanta with the United States’s entry into World War II.

It was in Monroe that Madison and Ottie Foster spent their honeymoon hoping to prosper despite the limits of their era, a time when Jim Crow was closing in on them and mutating all over the South. Madison took a position as principal and she as a teacher of the colored children who spilled out of the shotgun houses on the colored side of the Kansas City Southern and Union Pacific railroad tracks. They eventually bought a white frame bungalow on Louise Anne Avenue surrounded by icemen, barbers, sawmill workers, and domestics. The colored people took to calling the husband “Professor Foster” out of an overinflated respect for his bachelor’s degree and the position he held over them. It came out “ ’Fessor Foster,” though, by the time people got through saying it.

He cut a tight-buttoned bearing in his Kuppenheimer suits and Arrow shirts with detachable white collars and cuff links, always gold cuff links. By the late twenties, he was in a position of some prestige among colored people in town, the president of the Louisiana Colored Teachers Association, and was regularly mentioned in the Louisiana News section of the
Chicago Defender
for attending or speaking at some important colored meeting or convention.

He rose early to open his school and greeted the people on their porches as he passed. He had authority of some sort over practically every child in New Town. Some Sundays, he preached at Zion Traveler Baptist Church. It was a world unto itself. The striving colored people in town, stooped and trodden the rest of the week, invested their very beings into the church and quarreled over how things should be run and who should be in charge of the one thing they had total control over.

In the summer of 1932, the church actually split into two rival factions as to who should be the pastor. One side was backing the Reverend W. W. Hill, an old-school preacher who had just been ousted; the other was supporting Professor Foster, a starched man with a standoffish wife and brilliant children whom some people saw as having enough influence as it was, seeing as how he already ran the school. The church grew so divided that people were no longer speaking. Enemy lines were
drawn. The church had to shut down for two whole months. The authorities in Monroe took away the keys.

The church reopened the first Sunday in September 1932, along with the wounds and hostilities that were no closer to healing than the day the church was shuttered. That morning, Sunday school had barely begun when “there arose a contention between the two factions as to who was in charge of the church,” the
Chicago Defender
reported.

There was a question as to whether the apparent victor, Professor Foster, should speak, the Hill people saying it was perhaps best that he not, the anti-Hill faction urging him to go forward.

Professor Foster was accustomed to running things. He arose and stood stiff and pious and was reading Bible scripture, when four women walked up to the pulpit and demanded he stop preaching, as if to suggest he had no right to be taking over as he had.

It was an outrageous, unheard-of disruption, practically blasphemous, and the church broke into an uproar.
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Several men rushed the pulpit and began fighting. A deacon backed out of the door, hitting back at those who pursued him and falling down in the street. A parishioner named James Dugans, who was either a supporter of Professor Foster or merely enraged at the show of disrespect, picked up a chair, drew a pistol, and started shooting. A bullet struck a woman named Patsy Daniels in the stomach. Incensed, her father ran to a house next door and got a pistol of his own. The father came back to a fight that had now spilled out to the front of the church.

When the first gunman, Dugans, saw the woman’s now-armed father, he shot him in the chest. The bleeding father continued firing as he fell, killing Dugans and wounding three other parishioners. Patsy Daniels died from her wounds. In all, as many as seven people were left wounded, including the dead woman’s father. Professor Foster and his family managed to escape unharmed—physically, in any case. The Monroe police again had to take the keys of the church. Until the congregation could settle its dispute, “the doors of the church were securely nailed up,” the
Atlanta Daily World
reported.
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Pershing was thirteen. He would now end up seeing the world as a beleaguered and underappreciated Foster, a member of a resented clan in a small, clannish subculture inside a segregated pressure cooker of a life. The incident was so unseemly and beneath him that he never spoke of it. But he carried the sense of betrayal and insecurity with him and in some ways would spend the rest of his life both running from those who rejected his family and craving their acceptance.

After the melee, neither Reverend Hill nor Professor Foster would ever muster the full support of the congregation or get to run Zion Traveler Baptist Church. In time, life somehow returned to some version of normalcy, and Professor Foster instead took comfort in his place as the leading black educator in town. On school mornings, he stood at the front steps of the school with a pocket watch in one hand and a paddle in the other. Sometimes the students came running across the school yard late and out of breath.

“The trains cut us off, ’Fessor Foster,” the children would tell him.

“I’m gon’ cut
you
off,” he’d say, raising his paddle. “Get up early. Get up early.”

He held chapel before class started, quoting the Old Testament in the auditorium for an hour every morning, and he believed in sparing neither the rod, paddle, or switch. He half waited for some child to get out of line so he could make an example out of him. But as anybody who grew up in that world could tell you, he was no better or no worse than any colored schoolmaster in the South when it came to such things.

His wife, Ottie Alberta Wright Foster, was a prim and ambitious woman, who made the society pages of the colored papers as president of the Golden Seal Embroidery Club and for hosting such things as a wedding breakfast for a bridal party in what the
Defender
called a “lovely home … prettily decorated for the occasion.” Ottie was raised in New Orleans, a magic circus of a place compared to Monroe, braided with openly mixed-race Creole people and their patois and jambalaya. She brought the food and ways with her and spent hours on the roux for her gumbo when things were good. To be reputed to be Creole was enough to make her exotic to some colored people, whether she was actually Creole or not—which no one ever established for sure but most assumed was true.

She was a small woman with skin the color of chestnuts and wavy black hair. It was said she would have been considered quite a beauty if it weren’t for the tight bun she wore low on her head with the severe center part at her forehead and the fact that she seemed rarely to smile at anyone other than her children.