The schoolyard was bordered by a chain-link fence and paved in gray tarmac. Like a de Chirico painting, it was an austere open space, with no trees, interrupted only by the stark sundialed shadows cast by the handball board and tetherball poles, which I avoided because the taller kids whipped the untouchable balls high into the air. I didn’t know why the bunny was bad. No one would tell me why it was bad. And so the bunny blurred into the encrypted aura of a hex. My temperature rose, my body radiating heat to flush the contaminant, the contaminant that was me, out.

I had that same simmering somatic reaction when I was learning English. Because I didn’t learn the language until I started school, I associated English with everything hard: the chalkboard with diagrammed sentences, the syllables in my mouth like hard slippery marbles. English was not an expression of me but a language that was out to get me, threaded with invisible trip wires that could expose me at the slightest misstep. My first-grade teacher read a book to her attentive class, then turned to me and smiled, and said something in her garbled tongue, which I took to mean “go outside.” I stood up and walked out of the classroom. Suddenly, my teacher was outside too, her face flushed as she scolded me and yanked me back inside.

    Shame gives me the ability to split myself into the first and third person. To recognize myself, as Sartre writes, “as the Other sees me.” I now see the humor in my unintended disobedience. The teacher reads to a group of rapt six-year-olds who sit cross-legged in a circle, and then, without warning, the quiet little Asian girl calmly gets up in the middle of her story and walks out of her classroom. The next year, the quiet little Asian girl shows up to school wearing a pornographic T-shirt.

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One characteristic of racism is that children are treated like adults and adults are treated like children. Watching a parent being debased like a child is the deepest shame. I cannot count the number of times I have seen my parents condescended to or mocked by white adults. This was so customary that when my mother had any encounter with a white adult, I was always hypervigilant, ready to mediate or pull her away. To grow up Asian in America is to witness the humiliation of authority figures like your parents and to learn not to depend on them: they cannot protect you.

    The indignity of being Asian in this country has been underreported. We have been cowed by the lie that we have it good. We keep our heads down and work hard, believing that our diligence will reward us with our dignity, but our diligence will only make us disappear. By not speaking up, we perpetuate the myth that our shame is caused by our repressive culture and the country we fled, whereas America has given us nothing but opportunity. The lie that Asians have it good is so insidious that even now as I write, I’m shadowed by doubt that I didn’t have it bad compared to others. But racial trauma is not a competitive sport. The problem is not that my childhood was exceptionally traumatic but that it was in fact rather typical.

Most white Americans can only understand racial trauma as a spectacle. Right after Trump’s election, the media reported on the uptick in hate crimes, tending to focus on the obvious heretical displays of hate: the white high school students parading down the hallways wearing Confederate flag capes and the graffitied swastikas. What’s harder to report is not the incident itself but the stress of its anticipation. The white reign of terror can be invisible and cumulative, chipping away at one’s worth until there’s nothing left but self-loathing.

The poet Bhanu Kapil wrote the following: “If I have to think about what it looks like when the Far Right rises, all I have to do is close my eyes. And remember my childhood.” Friends have echoed the same sentiment: Trump’s presidency has triggered a flashback to childhood. Children are cruel. They will parrot whatever racist shit their parents tell them in private in the bluntest way imaginable. Racism is “out in the open” among kids in the way racism is now “out in the open” under Trump’s administration. But this trigger does not necessarily mean recalling a specific racist incident but a flashback to a feeling: a thrum of fear and shame, a tight animal alertness. Childhood is a state of mind, whether it’s a nostalgic return to innocence or a sudden flashback to unease and dread. If the innocence of childhood is being protected and comforted, the precarity of childhood is when one feels the least protected and comfortable.

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    My grandmother on my mother’s side moved from Seoul and lived with us when my mother needed help caring for my sister and me. She was a refugee during the Korean War who fled with her children from North Korea to reunite with my grandfather, who was already south. My grandmother carried my mother, who was two, on her back during the dangerous journey along the coast when the tide was low. My mother was almost left behind. My grandmother, before she changed her mind, planned to leave my mother with her aunt and then return later to retrieve her. She had no idea that the border between the North and South would be sealed forever; that she would never hear from her parents and siblings in North Korea again; that just like that, her world would vanish.

My grandmother remained a steadfast, tough, and gregarious woman. When my grandfather was alive, they were one of the few families in Incheon who owned a house with indoor plumbing. After the war, she ran her home like a soup kitchen, inviting everyone for dinner—the homeless, orphans, widows and widowers—anyone who needed food.