“A cover?”
Tyrone stands, shakes out his stubby dreadlocks and comes forward to Bob, who’s poised at the foot of the ladder, about to climb to the bridge and start the engine. The sun will be up, it will soon be daylight, the Jamaican explains slowly, as if talking to a child. More worrisome than the sun and heat, if they don’t cover their cargo, they’ll be spotted by a plane or helicopter, especially later in the straits. The Bahamians won’t bother us; they’re relieved to see the Haitians go. It’s the Americans we have to worry about.
Bob nods somberly, though he resents the way the Jamaican speaks to him. In fact, he’s found it difficult to like Tyrone since he discovered the man’s connection with smuggling, first drugs with Ave and now Haitians with him. He’s not sure why this should be so, for after all, he and Ave are even more directly involved with the trade than he is, but he thinks it has something to do with Tyrone’s being black. It’s not natural, somehow. He felt the same odd judgment come over him one morning out on Florida Bay a few weeks ago, when Bob asked Tyrone about the dreadlocks, asked him why the Rastafarians grew their hair into tubes, something he’d been wondering about since the first day he saw them.
Tyrone smiled slyly and said that white girls liked it that way.
“Oh,” Bob said. “I thought it was … you know, religious.”
“For some, sure, mon. All dat Marcus Garvey song ’n’ dance. But de white gals, mon, dem don’t want to deal wid no skinhead, dem want to deal wid Natty Dread, mon. Got to have locks, got to have plenty spliff, got to say, ‘I and I,’ sometimes. Dat way dem know you a Jamaican black mon, not de udder kind. Den you got plenty beef,” he said laughing. “Too much beef! Oh, too much beef, mon!”
Together, Bob and Tyrone rig a tarpaulin cover over the deck, stretching it taut aft from the cabin and tying it at the corners, so that it’s head-high at the cabin and waist-high at the stern. When they’re satisfied with the job, Tyrone herds the Haitians under the tarp, forcing most of them to squat below the low end, warning them that if they don’t huddle together back there, they’ll be caught by the police and thrown in jail. They understand and follow his orders quickly and efficiently.
Tyrone scrambles forward to pull up the anchor, and Bob climbs up to the bridge and starts the engine. It gurgles and chuckles and then smooths out, and when Tyrone waves up to him, Bob hits the throttle, and the aft end of the loaded boat dips, the bow rises, and the Belinda Blue moves out of the bay, cuts northwest along the shore of New Providence past Clifton Point, where she edges back slightly to the west and heads into open sea. The sun is two hands above the horizon now, and the blue-green water glitters like a field of crinkled steel. Gulls dart across the wake, frigate birds drift past far overhead and a school of flying fish loops by on the starboard side.
It’s a beautiful day, Bob thinks, and he says it, calls it out to Tyrone, who’s perched out on the foredeck coiling the anchor line. “It’s a beautiful day!”
The Jamaican looks up at him, cups his ear and says, “What?”
“It’s a beautiful day!”
The Jamaican nods and goes back to work.
With the extra weight of the Haitians aboard, the Belinda Blue wallows a bit and sits somewhat low in the water, but the day is calm, and she rides the swells and small waves with ease. Far to the south, the northern tip of Andros Island lifts like a whale, passes slowly to the east and drops again. The sun is higher now, and Bob is hot up on the bridge. He calls down to Tyrone, who’s in the cabin stretched out on a bunk, and asks him to bring him a beer. A few seconds later, Tyrone, shirtless, hands up a can of Schlitz, frosty and wet from the ice.
“Whaddaya think, the Haitians, they thirsty?”
Tyrone looks back toward the tarpaulin, steps down to the deck and peers underneath. He’ll give them a bucket of water and a dipper, he says to Bob. They’ll share it out themselves.
“Fine, fine. Poor fuckin’ bastards,” he murmurs, as Tyrone disappears below. From the moment he first saw them ride out from the beach at New Providence in the dinghy, saw how astonishingly black they were, African, he thought, and saw how silent and obedient, how passive they were, he’s been struck by the Haitians. There’s a mixture of passivity and will that he does not understand. They risk everything to get away from their island, give up everything, their homes, their families, forsake all they know, and then strike out across open sea for a place they’ve only heard about.
Why do they do that? he wonders. Why do they throw away everything they know and trust, no matter how bad it is, for something they know nothing about and can never trust? He’s in awe of the will it takes, the stubborn, conscious determination to get to America that each of them, from the eldest to the youngest, must own. But he can’t put that willfulness together with what he sees before him — a quiescent, silent, shy people who seem fatalistic almost, who seem ready and even willing to accept whatever is given them.
He almost envies it. The way he sees himself — a man equally willful, but only with regard to the small things, to his appetites and momentary desires, and equally passive and accepting too, but only with regard to the big things, to where he lives and how he makes his living — he is their opposite. It’s too easy to explain away the Haitians’ fatalism by pointing to their desperation, by saying that life in Haiti is so awful that anything they get, even death, is an improvement. Bob has more imagination than that. And it’s too easy to explain away their willfulness the same way. Besides, it’s not logical to ascribe two different kinds of behavior to the same cause. There’s a wisdom they possess that he doesn’t, a knowledge. The Haitians know something, about themselves, about history, about human life, that he doesn’t know. What to call it, Bob can’t say. It’s so outside his knowledge that he can’t even name it yet.
He’s intelligent and worldly enough now, however, not to confuse it with sex. That is, even though black people are still sexier to Bob than white people, it’s only because they look better to Bob, for to him, a white man, black is presence and white is absence, which means that he can see them in ways that he can’t see white people. Which also means, of course, that he can see white people in ways he’s utterly blind to in blacks, as he learned by trying to love Marguerite. Bob has become one of those fortunate few men and women who have learned, before it’s too late to enjoy it, that sex is just sex and it’s all of that as well. He can take it and leave it, which is a much happier condition than having to do one or the other. He’s not sure how this has happened to him, but he knows it has happened and that it has something important to do with Marguerite. There was no exact moment when his conscious understanding of his own sexuality changed; there simply came a time when he behaved differently — that is, without fantasy. As with Allie Hubbell in the trailer across the lane. As with Honduras. As with Elaine.
By the same token — his intelligence and worldliness — Bob is unable to attribute to the Haitians’ poverty what he perceives as their wisdom. In the past, certainly, he sometimes regarded poor people through the cracked lens of liberal guilt, but that was before he discovered that he was a poor person himself and stopped envying the rich and started hating them. That was before he learned that what was wrong with the rich was not that they had something he wanted, but that they were unconscious, often deliberately so, of the power they wielded over the lives of others. His brother Eddie was rich for a while, and Bob envied him, until he himself suffered sufficiently from his brother’s unconsciousness to begin at last to hate him, so that when Eddie lost everything, Bob discovered he could love him again. If Bob had gone on envying his brother, if he’d never learned to hate the rich man he’d become, he would have been glad when the man lost his wealth.