Hillbilly Elegy (18 page)

I felt an immediate drive to finish college as quickly as possible. I met with a guidance counselor and plotted my exit—I'd need to take classes during the summer and more than double the full-time course load during some terms. It was, even by my heightened standards, an intense year. During a particularly terrible February, I sat down with my calendar and counted the number of days since I'd slept more than four hours in a day. The tally was thirty-nine. But I continued, and in August 2009, after one year and eleven months at Ohio State, I graduated with a double major, summa cum laude. I tried to skip my graduation ceremony, but my family wouldn't let me. So I sat in an uncomfortable chair for three hours before I walked across the podium and received my college diploma. When Gordon Gee, then president of the Ohio State University, paused for an unusually long photograph with the girl who stood in front of me in line, I extended my hand to his assistant, nonverbally asking for the diploma. She handed it to me, and I stepped behind Dr. Gee and down off the podium. I may have been the only graduating student that day to not shake his hand.
On to the next one,
I thought.

I knew I'd go to law school later the next year (my August graduation precluded a 2009 start to law school), so I moved home to save money. Aunt Wee had taken Mamaw's place as the family matriarch: She put out the fires, hosted family gatherings, and kept us all from breaking apart. She had always provided me with a home base after Mamaw's death, but ten months seemed like an imposition; I didn't like the idea of disrupting her family's
routine. But she insisted, “J.D., this is your home now. It's the only place for you to stay.”

Those last months living in Middletown were among the happiest of my life. I was finally a college graduate, and I knew that I'd soon accomplish another dream—going to law school. I worked odd jobs to save money and grew closer to my aunt's two daughters. Every day I'd get home from work, dusty and sweaty from manual labor, and sit at the dinner table to hear my teenage cousins talk about their days at school and trials with friends. Sometimes I'd help with homework. On Fridays during Lent, I helped with the fish fries at the local Catholic church. That feeling I had in college—that I had survived decades of chaos and heartbreak and finally come out on the other side—deepened.

The incredible optimism I felt about my own life contrasted starkly with the pessimism of so many of my neighbors. Years of decline in the blue-collar economy manifested themselves in the material prospects of Middletown's residents. The Great Recession, and the not-great recovery that followed, had hastened Middletown's downward trajectory. But there was something almost spiritual about the cynicism of the community at large, something that went much deeper than a short-term recession.

As a culture, we had no heroes. Certainly not any politician—Barack Obama was then the most admired man in America (and likely still is), but even when the country was enraptured by his rise, most Middletonians viewed him suspiciously. George W. Bush had few fans in 2008. Many loved Bill Clinton, but many more saw him as the symbol of American moral decay, and Ronald Reagan was long dead. We loved the military but had no George S. Patton figure in the modern army. I doubt my neighbors could even name a high-ranking military officer. The
space program, long a source of pride, had gone the way of the dodo, and with it the celebrity astronauts. Nothing united us with the core fabric of American society. We felt trapped in two seemingly unwinnable wars, in which a disproportionate share of the fighters came from our neighborhood, and in an economy that failed to deliver the most basic promise of the American Dream—a steady wage.

To understand the significance of this cultural detachment, you must appreciate that much of my family's, my neighborhood's, and my community's identity derives from our love of country. I couldn't tell you a single thing about Breathitt County's mayor, its health care services, or its famous residents. But I do know this: “Bloody Breathitt” allegedly earned its name because the county filled its World War I draft quota entirely with volunteers—the only county in the entire United States to do so. Nearly a century later, and that's the factoid about Breathitt that I remember best: It's the truth that everyone around me ensured I knew. I once interviewed Mamaw for a class project about World War II. After seventy years filled with marriage, children, grandchildren, death, poverty, and triumph, the thing about which Mamaw was unquestionably the proudest and most excited was that she and her family did their part during World War II. We spoke for minutes about everything else; we spoke for hours about war rations, Rosie the Riveter, her dad's wartime love letters to her mother from the Pacific, and the day “we dropped the bomb.” Mamaw always had two gods: Jesus Christ and the United States of America. I was no different, and neither was anyone else I knew.

I'm the kind of patriot whom people on the Acela corridor laugh at. I choke up when I hear Lee Greenwood's cheesy anthem
“Proud to Be an American.” When I was sixteen, I vowed that every time I met a veteran, I would go out of my way to shake his or her hand, even if I had to awkwardly interject to do so. To this day, I refuse to watch
Saving Private Ryan
around anyone but my closest friends, because I can't stop from crying during the final scene.

Mamaw and Papaw taught me that we live in the best and greatest country on earth. This fact gave meaning to my childhood. Whenever times were tough—when I felt overwhelmed by the drama and the tumult of my youth—I knew that better days were ahead because I lived in a country that allowed me to make the good choices that others hadn't. When I think today about my life and how genuinely incredible it is—a gorgeous, kind, brilliant life partner; the financial security that I dreamed about as a child; great friends and exciting new experiences—I feel overwhelming appreciation for these United States. I know it's corny, but it's the way I feel.

If Mamaw's second God was the United States of America, then many people in my community were losing something akin to a religion. The tie that bound them to their neighbors, that inspired them in the way my patriotism had always inspired me, had seemingly vanished.

The symptoms are all around us. Significant percentages of white conservative voters—about one-third—believe that Barack Obama is a Muslim. In one poll, 32 percent of conservatives said that they believed Obama was foreign-born and another 19 percent said they were unsure—which means that a majority of white conservatives aren't certain that Obama is even an American. I regularly hear from acquaintances or distant family members that Obama has ties to Islamic extremists, or is a traitor, or was born in some far-flung corner of the world.

Many of my new friends blame racism for this perception of the president. But the president feels like an alien to many Middletonians for reasons that have nothing to do with skin color. Recall that not a single one of my high school classmates attended an Ivy League school. Barack Obama attended two of them and excelled at both. He is brilliant, wealthy, and speaks like a constitutional law professor—which, of course, he is. Nothing about him bears any resemblance to the people I admired growing up: His accent—clean, perfect, neutral—is foreign; his credentials are so impressive that they're frightening; he made his life in Chicago, a dense metropolis; and he conducts himself with a confidence that comes from knowing that the modern American meritocracy was built for him. Of course, Obama overcame adversity in his own right—adversity familiar to many of us—but that was long before any of us knew him.

President Obama came on the scene right as so many people in my community began to believe that the modern American meritocracy was not built for
them
. We know we're not doing well. We see it every day: in the obituaries for teenage kids that conspicuously omit the cause of death (reading between the lines: overdose), in the deadbeats we watch our daughters waste their time with. Barack Obama strikes at the heart of our deepest insecurities. He is a good father while many of us aren't. He wears suits to his job while we wear overalls, if we're lucky enough to have a job at all. His wife tells us that we shouldn't be feeding our children certain foods, and we hate her for it—not because we think she's wrong but because we know she's right.

Many try to blame the anger and cynicism of working-class whites on misinformation. Admittedly, there is an industry of conspiracy-mongers and fringe lunatics writing about all manner of idiocy, from Obama's alleged religious leanings to his ancestry.
But every major news organization, even the oft-maligned Fox News, has always told the truth about Obama's citizenship status and religious views. The people I know are well aware of what the major news organizations have to say about the issue; they simply don't believe them. Only 6 percent of American voters believe that the media is “very trustworthy.”
²¹
To many of us, the free press—that bulwark of American democracy—is simply full of shit.

With little trust in the press, there's no check on the Internet conspiracy theories that rule the digital world. Barack Obama is a foreign alien actively trying to destroy our country. Everything the media tells us is a lie. Many in the white working class believe the worst about their society. Here's a small sample of emails or messages I've seen from friends or family:

        
•
  
From right-wing radio talker Alex Jones on the ten-year anniversary of 9/11, a documentary about the “unanswered question” of the terrorist attacks, suggesting that the U.S. government played a role in the massacre of its own people.

        
•
  
From an email chain, a story that the Obamacare legislation requires microchip implantation in new health care patients. This story carries extra bite because of the religious implications: Many believe that the End Times “mark of the beast” foretold in biblical prophecy will be an electronic device. Multiple friends warned others about this threat via social media.

        
•
  
From the popular website WorldNetDaily, an editorial suggesting that the Newtown gun massacre was engineered by the federal government to turn public opinion on gun control measures.

        
•
  
From multiple Internet sources, suggestions that Obama will soon implement martial law in order to secure power for a third presidential term.

The list goes on. It's impossible to know how many people believe one or many of these stories. But if a third of our community questions the president's origin—despite all evidence to the contrary—it's a good bet that the other conspiracies have broader currency than we'd like. This isn't some libertarian mistrust of government policy, which is healthy in any democracy. This is deep skepticism of the very institutions of our society. And it's becoming more and more mainstream.

We can't trust the evening news. We can't trust our politicians. Our universities, the gateway to a better life, are rigged against us. We can't get jobs. You can't believe these things and participate meaningfully in society. Social psychologists have shown that group belief is a powerful motivator in performance. When groups perceive that it's in their interest to work hard and achieve things, members of that group outperform other similarly situated individuals. It's obvious why: If you believe that hard work pays off, then you work hard; if you think it's hard to get ahead even when you try, then why try at all?

Similarly, when people do fail, this mind-set allows them to look outward. I once ran into an old acquaintance at a Middletown bar who told me that he had recently quit his job because he was sick of waking up early. I later saw him complaining on Facebook about the “Obama economy” and how it had affected his life. I don't doubt that the Obama economy has affected many, but this man is assuredly not among them. His status in life is directly attributable to the choices he's made, and his life will improve only through better decisions. But for him to make
better choices, he needs to live in an environment that forces him to ask tough questions about himself. There is a cultural movement in the white working class to blame problems on society or the government, and that movement gains adherents by the day.

Here is where the rhetoric of modern conservatives (and I say this as one of them) fails to meet the real challenges of their biggest constituents. Instead of encouraging engagement, conservatives increasingly foment the kind of detachment that has sapped the ambition of so many of my peers. I have watched some friends blossom into successful adults and others fall victim to the worst of Middletown's temptations—premature parenthood, drugs, incarceration. What separates the successful from the unsuccessful are the expectations that they had for their own lives. Yet the message of the right is increasingly: It's not your fault that you're a loser; it's the government's fault.

My dad, for example, has never disparaged hard work, but he mistrusts some of the most obvious paths to upward mobility. When he found out that I had decided to go to Yale Law, he asked whether, on my applications, I had “pretended to be black or liberal.” This is how low the cultural expectations of working-class white Americans have fallen. We should hardly be surprised that as attitudes like this one spread, the number of people willing to work for a better life diminishes.

The Pew Economic Mobility Project studied how Americans evaluated their chances at economic betterment, and what they found was shocking. There is no group of Americans more pessimistic than working-class whites. Well over half of blacks, Latinos, and college-educated whites expect that their children will fare better economically than they have. Among working-class whites, only 44 percent share that expectation. Even more
surprising, 42 percent of working-class whites—by far the highest number in the survey—report that their lives are less economically successful than those of their parents'.