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The high point of liberal faith that the color line might be permanently breached may have been the 1963 March on Washington for Jobs and Freedom. From a participant's perspective it is difficult to forget the sea of 200,000 black and white demonstrators behind the figures of Martin Luther King Jr., Walter Reuther, A. Philip Randolph and other prominent civil rights leaders, arms confidently linked, marching toward an egalitarian future. In the wake of Southern freedom rides and lunch-counter sit-ins to break the racial barriers to public accommodations (while early Northern urban insurgencies began protesting economic oppression), in quick succession Congress passed the Civil Rights and Voting Rights acts. By 1965 many were convinced that the long-deferred dream of equality and justice was at hand. But as it turned out, the movement was not equal to its dream. The decade that began with Brown v. Board of Education, the Supreme Court decision against school segregation, and ended with Congressional enactment of legislation that seemed to fulfill the betrayed promise of the Civil War and Reconstruction turned out to be the last great outpouring of racial unity in the twentieth century. The reassertion of the racial divide became the story of the next thirty-five years. Even as antipoverty programs, affirmative action and war-fueled prosperity helped expand the black middle class, housing and school segregation worsened, and, because of the deindustrialization of most major cities, black and Latino unemployment became intractable. In the wake of the misery of many black ghettos we have seen the return of racial thinking, especially eugenics, that hated doctrine developed at the apex of the British Empire by Darwin's cousin Francis Galton, among others. Far from earlier belief--shared by scientists, human rights advocates and many political leaders--that there is only one human species, race has made a roaring comeback on the left as much as the right. Moreover, on both sides of the ideological divide science has been mobilized to reassert the legitimacy of race as a "natural" division within the species, not only in the United States but also in other advanced industrial societies.
Paul Gilroy, whose Black Atlantic broke through the nation-specific context of race politics, has written a powerful, albeit minoritarian defense of the position that racial thinking--not just racism--is a key obstacle to human freedom (an aspiration, he sadly notes, that has virtually disappeared from political discourse). In his analysis of the origins and uses of racial thinking Gilroy spares from his critique neither black pride nor black separatism, let alone racism's most virulent forms, fascism and colonialism. He argues, provocatively, for an alternative to antihumanist identity politics that would veer toward defining community as a geographical as much as a racial concept, what he calls "planetary humanism." He also propounds an unabashed cosmopolitanism to replace nationalism as a solution to racial oppression. The result is that he has offered one of the most impressive refutations of race as an anthropological concept since the publication of Ashley Montagu's Man's Most Dangerous Myth: The Fallacy of Race more than fifty years ago. But where the older work rode the crest of a wave of early postwar antiracial thinking propelled by the general recognition that the crimes of Hitlerism were a consequence of racial populism, Gilroy's attempted revival comes at a time when identity politics, with its ideology of separatism, seems to have displaced forms of universal humanism. Communitarianism, which holds that people have the right to circle the wagons around their territory and impose their group's values on strangers, has reached all corners of political discourse, including the White House. In these times the frequently invoked slogans of human rights enjoy only strategic currency.
Gilroy traces racial thinking to three major sources: First, "raciology," discredited in its blatant, authoritarian manifestation, lives on in the guise of pseudoscientific claims that the black body has biologically rooted attributes of superior strength, beauty and endurance; second, the various movements to counter oppression by affirming racial solidarity on the basis of a separate black identity; and third, colonialism and slavery's systematic deracination of the black self and its consequent denial that blacks should be considered part of universal humanity, which has occasionally but spectacularly given rise to genocidal activities in the name of racial purity.
According to Gilroy, the persistence of raciology is partly attributable to the growing cultural importance of visual thinking, which increasingly influences our conceptions of truth. The dominance of image over writing has had a profound influence over what we take as reliable knowledge. Photography, film and television have altered how we understand the world. Despite overwhelming scientific theory and practice maintaining that there are no fundamental biological differences, physically or intellectually, within the human species, Gilroy contends, the manipulated images of advertising and other artifacts of consumer society apparently belie these judgments. Citing Spike Lee's alliance with a leading advertising agency, DDB Needham, to promote a bland version of multicultural blackness as an example of how raciology has walked through the back door of commercialized black identity, Gilroy accuses some leading black cultural figures of complicity with a crass version of market capitalism to advance their own interests.
Gilroy begins by marshaling evidence, culled from the scientific and technological revolutions of molecular biology and computer science, to support his contention that the concept of essential racial difference has lost its scientific basis even as attempts are made, by means of pseudobiological arguments, to support the view that humanity is divided by inherent, natural differences. "There is no raw, untrained perception dwelling in the body," nor, he believes, is there an inherent black physical superiority. Citing advances in medical imaging that reveal the body on a "nanoscale," he argues that the human body is increasingly understood by science as code and information and, echoing Frantz Fanon, one of his major interlocutors, should not be "epidermalized." In other words, we are not defined by skin color or intrinsic biological traits but by the "patterned interaction" between human organisms and the ecosystem within which we live and develop.
Against Race reserves some of its harshest gibes for identity politics and its companion, "multicultural blackness." Gilroy's criticism ranges from the fairly well-traveled issue of how consumerism shapes identity to how identity may lead to genocide. One of his milder illustrations is that in a society in which the marketplace assumes pride of place, the "car you drive, the clothes you wear" and other items of consumption define who we are. We are identical with our visible signs. But this is only a preliminary consideration to the far more frightening geopolitical tendency to link identity to warring constituencies who sometimes try to exterminate one another, such as Tutsis and Hutus in Rwanda. To underline the horror of the conflation of physical appearance and national identity, Gilroy gives an example of the large-scale killing of Tutsis because their identity card marked them, "or they did not have their card with them...and were therefore unable to prove they were not a Tutsi." Some were killed because soldiers believed "they were too tall" to be Hutu. In calling this an example of the history of "unspeakable barbarity," Gilroy remarks on "how the notion of fixed identity operates easily on both sides of the chasm that usually divides scholarly writing from the disorderly world of political conflicts." He notes that scholarship is often unable to go beyond what it perceives as primal difference, just as political actors seem incapable of seeing the Other as anything but evil.
Contrasting the music of Bob Marley, whom he takes, virtually without reservation, as an authentic black voice for universal human freedom, with hip-hop, especially in its recent incarnations, as a misogynous, cynical and exploitative product of Tin Pan Alley, Gilroy enters the vociferous debate about black popular culture. He chides critics who perpetuate the myth derived from hip-hop's earlier character as a local and rebellious musical expression and who insist that, in the face of massive evidence to the contrary, hip-hop is "marginal" and oppositional to mainstream culture. For Gilroy the leading figures of the genre, Tupac Shakur, Biggie Smalls and others, rode to their popularity on some of the more regressive masculinist sentiments even as they retain rebellious images in the guise of glorifying the figure of the gangsta. These views are not likely to endear Gilroy to those who find hope in the fragments of social critique that remain in the music. I believe he overstates the case. For all of its commercial uses, "avant-garde" hip-hop remains quite subversive to the dominant theme of the American Celebration.
This leads to perhaps the most controversial sections of the book: Gilroy's attempt to demonstrate the link between the fascist politics of racial identity and black nationalism, especially the views of Marcus Garvey, who in the 1920s and early 1930s organized and led a mass Back to Africa movement that attracted hundreds of thousands of followers.
Reflecting recent scholarship, Gilroy denies that fascism was a singular, exceptional event limited to the time of Hitler and Mussolini. Instead, he connects its appearance in the interwar period--and persistence after the defeats of the German and Italian armies and the collapse of their governments--to the history of colonialism and to the contradictions between the universalistic, humanistic claims of Enlightenment culture and the militarism that marked its sordid record of conquest.
Invoking the bloody history of Western imperialism's subordination of colonial peoples in the name of civilizing the "barbarians," Gilroy makes the explicit connection to Hitler, whose rise to power was not merely a reflection of German resentment at its humiliation by the Allies and the legacy of colonialism. Germany's drive for European and African conquest was based on Hitler's doctrine of racial purity and superiority. More than a dictator, he was an impressive ideologue whose ideas attracted substantial support among Germans and have had enduring influence in the emergence of contemporary ultrarightist movements, some of which, like those in France and Italy, have won considerable popular following. The core of fascism is biological essentialism manifested in the marriage of racial identity with nationalism, ideas that won the admiration of Garvey and some other black nationalists. Moreover, like many nationalisms, Garvey's was anti-Semitic, and Gilroy shows that he admired Hitler.
Not that Gilroy equates black separatism with fascism. But he places considerable weight on the deracination of the Jews by fascism as the major modern form of racism and as a precursor to the calumnies that followed their extermination. His point is that the Holocaust and the Rwanda tragedy--indeed, all genocidal acts grounded in racial purity and racial separatism--contain the potential for unspeakable barbarity because they entail the denial of the Other's claim to humanity. Once the Other has been endowed with essential qualities that may be coded as subhuman--or evil--there may be no question of observing its fundamental rights. Thus, for Gilroy, black anti-Semitism is not only wrong, it is self-defeating.
In promulgating his viewpoint Gilroy relies on the authority of three thinkers who, as it turned out, vainly fought for the notion of human liberation: Frantz Fanon, the West Indian psychoanalyst who decried all attempts to link humans to their skin color and never tired of reminding the metropolis of its obligation to live up to the promise of the Enlightenment; Martin Luther King Jr., who, despite the violence and humiliation suffered by American blacks, insisted that the task of the civil rights movement was to secure entrance into American society but who also recognized toward the end of his life that rights are not enough and integration into an unjust society is not desirable. King became the principal tribune of the indivisibility of freedom and, in its pursuit, lost his life while participating in one of the monumental struggles of the Southern labor movement. The last thinker, Richard Wright, is Gilroy's model of a cosmopolitan intellectual who removed himself to France rather than bear witness to the disintegration of the promise of freedom in his own country. Wright is the exemplar of the intellectual exile, yet he remained rooted to the problems and pain of blacks in his native land. Disdaining what he called "tribalism," Wright used his celebrity to make a spirited case that the newly independent African states should embark, despite all, on the road to modernity.
Gilroy's reach is dazzling, his analysis acute and insightful, but in the end he recognizes that, lacking a political constituency for his planetary humanism, his ideas remain not a program but a utopian hope. Significantly, in the last chapter he invokes Theodor Adorno, who, in his years in California, made shrewd but ungenerous commentary on various aspects of US popular culture. Gilroy's sharp criticisms of black elites--especially the middle class, who, even as they distance themselves from the black working class have embraced a mixture of black separatism and assimilation into the dominant market culture--do not lead him to consider global class politics as a practical way to achieve the cosmopolitan movement he would create, any more than Adorno could see beyond the "the totally administered society" he abhorred. At the end of the day, Against Race remains the brilliant jeremiad of an out-of-step intellectual whose main weapon is criticism. There are few who do it better.
You may find reading Akhil Sharma's debut novel akin to having your head held underwater. Attendant with feelings of a relentless, choking panic, though, will be an almost preternatural awareness of the details suffusing the experience.
In Sharma's An Obedient Father, a stunning work that is both personal and political, you hear a man say, "Misery often makes me want to look away from the present and leads me to nostalgia." The misery of the present is born out of the political trials of India in the early eighties. The escape that the narrator wishes for is driven by yearning for a rural past: "As I swallowed my heart medicine in the blue dark of the common room, I imagined walking through Beri's sugarcane fields and sitting beneath a mango tree. I wanted to be a child again, with the future a wide, still river in the afternoon." What makes this nostalgia for an unsullied past both poignant and problematic is that it is the desire of a man who cannot escape the memory of the newspapers soaking up the blood beneath his daughter's thighs each night after he has raped her.
The protagonist, Ram Karan, is a corrupt official in the Education Department in Delhi. He is a widower living with his newly widowed daughter, Anita, and his young granddaughter. Anita is the child he raped repeatedly twenty years earlier. Most of the book is in Karan's voice.
The experience of an intimacy so often violent, of being a witness to what is routinely hidden but is here plainly visible, is a result of the quality of the narrator's voice. Lucid and perverse, like the solipsistic narrator of Nabokov's Lolita, the confessions of Sharma's antihero are sharp, even empathetic, and loathsome. (Recall Nabokov's H.H.: "I had possessed her--and she never knew it. All right. But would it not tell sometime later? Had I not tampered with her fate by involving her image in my voluptas? Oh, it was, and remains, a source of great and terrible wonder.")
The social backdrop of the novel is also enriched by the tussle for the Delhi seat between a dying Congress Party and an emergent, right-wing Bharatiya Janata Party. Karan is the money man, the bribe-collector, for one of the candidates in the parliamentary election. The petty political intrigues and their murderous fallouts provide a distraction from the less public drama that is played out inside the three-member Karan home.
It is to Sharma's great credit as a novelist that I was as often horrified by Karan's abuses and compulsive degradations as I was held captive by his pellucid dissection of shame that exposes a geography of self-delusion and national wrongdoing. There can be no doubt that Ram Karan is evil, but because he almost always is given voice, he also remains in some measure human.
This is the book's most disturbing feature but also its most powerful triumph. As a result, An Obedient Father poses a serious challenge to a reviewer who is tempted to take refuge in the easiest, moralizing dismissal of this unusual novel. There is reason to be dismayed by its brutality, and not everyone can savor its black humor; but it cannot be denied that the maddening narrative voice is as darkly hypnotic as those found in the pages of Dostoyevsky.
Sharma also pulls off the trick of showing that a collective political degradation is intertwined seamlessly with personal turpitude. Indira Gandhi's dictatorial "emergency," imposed twenty-five years ago, suspended civil rights and gave a free hand to an inner circle of politicos in Delhi. The emergency didn't tamper only with democratic institutions; its depredations made more base our responses to those weaker than we are. Sharma's novel bears the scars of that trauma and its aftermath on Karan, but also on his daughter: "Money would make everything negotiable.... The more years Indira Gandhi spent in office, the more my income grew, for more and more things fell under the government's aegis and we civil servants were the gatekeepers. I bought a toaster, a blender, a refrigerator, and a television. Anita went through higher secondary and into college. She grew up shy and easily panicked, but there was nothing that marked her as damaged."
If Kafka's K. located power in the distant castle, Sharma shows us mercilessly that such castles are our homes, so to speak, in our bedrooms. In fact, when you overhear Ram Karan's confessions about his political sins to his daughter each evening after the English news, you also realize that the political is a deflection from the interrogation of the personal. Karan understands this well: "I thought that providing her with something to rage about openly would be a way to keep us from the topic of what I had done to her."
Incest has enjoyed a popular run in Indian fiction recently. An Obedient Father is perhaps the novel that, some might say, Arundhati Roy had wanted to write when she wrote The God of Small Things. It is certainly the novel that Raj Kamal Jha came close to writing when in The Blue Bedspread he plumbed the dark ambiguities of abuse and incest. Sharma's novel is part of a brilliant coming of age in Indian fiction.
The dust jacket of the book informs us that its author is an investment banker who lives in Manhattan. He was born in India but grew up in Edison, New Jersey, studied at Princeton and later Stanford. He has won two O. Henry awards for his short fiction and worked as a scriptwriter for Steven Spielberg.What is most remarkable about this profile is not the youth (he's 29) or even the impressive array of accomplishments; rather, it is the fact that a writer who has lived most of his life outside India is able to write about life in Delhi with such sensitivity and flair. The brothels of Delhi's GB Road, the roads and shops of Kamla Nagar, the alleys of Old Delhi, in the changing light and temperature of the seasons, all come alive in this book's pages. Even the evocation of Karan's childhood in a village before India's independence is exact and intriguing:
I remembered that when my mother and I waited by the side of the road for a bus, I would tell my mother to move back, not because I was worried about her safety, but because this was one of the few ways I had to show my love.... Violence was common. Grown men used to rub kerosene on a bitch's nipples and watch it bite itself to death.
Does this sharpness of outline in the book, its confidence in its own voice and descriptions, put an end to the debate about the authenticity of Indian expatriate writers? An Obedient Father demonstrates that magical realism à la Salman Rushdie is not the indispensable tool of the Indian writer living abroad and, second, that unmagical realism à la Rohinton Mistry is insignificant if it does not scratch away at wounds that are covered over by the scabs of silence.
Unlike Rushdie and Mistry, both of whom have written about Indira Gandhi's emergency, Sharma produces nothing that could have been culled from the pages of a newspaper. Neither magical nor dull, his writing transgresses the borders of earlier, celebrated fictions, and he makes connections that are both vivid and dislocating: "Every night I had dreams of humiliation, of people catching me with Anita. When I saw a rooster picking at a pile of dung, I wondered what he was eating. Around this time I also began imagining sucking the penises of powerful men."
We learn early about Karan's death, but there is little consolation in this. The ironies of the victimizer becoming a victim, at the novel's end, are plainly discernible. Yet such ironies are overshadowed by the more gloomy evidence of damaged lives and their unsettled grief. And after Karan's death, I missed his eye for detail. I could not let go of the thought that of all the people in the room when Anita informs her extended family of what happened in her past, Karan is the only one who notices that everyone, in their desire to help, had ignored Anita's own desires. (Nabokov's H.H. was similarly cognizant of deeper absences: "I stood listening to that musical vibration from my lofty slope, to those flashes of separate cries with a kind of demure murmur for background, and then I knew that the hopelessly poignant thing was not Lolita's absence from my side, but the absence of her voice from that concord.")
I tried to think again about one of Karan's earlier statements: "All the things that might mark me as unusual and explain what I did to Anita were present in other people." Did I not see the signs in my own life?
I was returning to college one summer from my hometown in Bihar, India. The train stopped at Aligarh. We were running late and it was hot outside. I looked up from my reading when an old man appeared and began to claim in a loud voice that he was Jawaharlal Nehru. The train began to move. There were many new passengers, daily commuters with their bags and their loads of merchandise. Some of them began joking with the old man. The Aligarh passengers, all men, settled down to a game of cards. They asked the old man a question or two and then teased him. Like many others in the compartment, I was amused by this teasing.
The old man, sensing that he was being mocked, shouted louder; one of the men slapped him from the upper berth and told him to be quiet. The old man was wearing a white cotton cap, as Nehru did in photographs. The cap had been knocked down. The old man picked it up and turned on the others with filthy abuses.
This was all the provocation the men needed. All down the narrow pathway between the berths, violent blows rained on the old man, who swore and spat viciously. His head began to bleed. One man gave his rubber slipper to the old man and asked him to use it to sweep the floor. "Do that, Jawaharlal," he said. When the old man tried to use the slipper to hit back, the man pulled his dhoti, leaving the old man naked from the waist down.
My fellow passengers, many of whom had been sitting till then, crowded around the old man and tore off his shirt. They kicked his genitals. Someone on a nearby berth asked that this be stopped, but this appeal had no effect.
There was a stink coming from the corner in which the old man had been pushed. As I said, it was very hot outside, and it was hot in the compartment too. I did not want to move. I thought of the old man when I got to my hostel and was preparing to sleep, but I don't think I've thought of him for any length of time ever again till I was reading An Obedient Father. That memory of derangement and violence was evoked by the book, no doubt, but also evoked was the claustrophobia of our closed lives, our bitterness and the collective nakedness ringing with abuse.
Poor Anthony Summers--he writes a 600-page book on Nixon based on massive and exhaustive research, including interviews with a thousand people and 120 pages of documentation--and all the media care about are the couple of pages he devotes to pill-popping and wife-beating. The same thing happened with his J. Edgar Hoover bio, which is remembered mostly for that unforgettable cross-dressing story.
But The Arrogance of Power has historical significance. It shows definitively that during the last weeks of the 1968 election campaign--when Nixon was challenging Vice President Hubert Humphrey--Nixon secretly sabotaged peace talks that might have ended the war at that point. Nixon went on to win one of the closest elections in history, after which he kept the fighting going another five years, during which more than 20,000 Americans and perhaps a million Vietnamese were killed.
The general outlines of the situation were well-known at the time: On October 31, just a week before Election Day, Johnson ordered the bombing halt that the North Vietnamese had said was a prerequisite to their entering into peace talks. Nixon had been eight points ahead in the Gallup poll, but two days after the bombing halt, his lead had fallen to two points. One poll even had Humphrey pulling ahead of Nixon then.
But the talks did not begin, because two days after the bombing halt South Vietnamese President Nguyen Van Thieu refused to participate. He had good reasons to prefer a Nixon victory--Thieu's regime was kept alive only by Washington, and Humphrey had told him that prolonged US aid was "not in the cards." Observers at the time, and historians subsequently, have speculated about whether Nixon conveyed private assurances to Thieu in those crucial two days. Of course Nixon denied it, and LBJ's memoirs, published three years later, declared that he had "no reason to think" that Nixon "was himself involved in this maneuvering, but a few individuals active in his campaign were." Among historians, Stephen Ambrose has been the most explicit in making the case, along with Clark Clifford, Defense Secretary for LBJ at the time, in his 1991 memoirs.
But no one had the smoking gun--not until Summers. His chapter on Nixon's maneuver provides a fine example of historical detective work. The key messenger, he argues, was Anna Chennault--the Chinese-born widow of an American World War II hero, 43 years old at the time, a prominent Washington hostess and vice chairwoman of the Republican National Finance Committee and co-chairwoman of Women for Nixon-Agnew. She also had connections to Southeast Asian leaders like Chiang Kai-shek and Ferdinand Marcos, as well as those in Saigon. In interviews with Summers, she said she met with Nixon and his campaign manager (and future Attorney General), John Mitchell, who told her to inform Saigon that if Nixon won the election, South Vietnam would get "a better deal."
Meanwhile, President Johnson deployed the full resources of US intelligence to see whether Nixon was telling Thieu not to go to the peace talks. The CIA had a bug in Thieu's Saigon office, the National Security Agency was intercepting South Vietnamese diplomatic cables and the FBI had wiretaps and physical surveillance at the South Vietnamese Embassy.
It's certainly possible that Anna Chennault was exaggerating her historical importance when she told Summers (and hinted to others earlier) about her role. But here's where the smoking gun appears: Summers reproduces an FBI memo he obtained in 1999 under the Freedom of Information Act. It's dated November 2, and it reports on the results of a wiretap on the phone of the South Vietnamese ambassador: Chennault had contacted the ambassador and "advised him that she had received a message from her boss"--who was described in the memo as "not further identified." The message was "hold on, we are gonna win." Then follows the most tantalizing line: "She advised that her boss had just called from New Mexico." With a little more work, Summers sealed his case: Spiro Agnew made a campaign stop in Albuquerque that day, and the times match. Summers points out that Agnew could not have taken such a crucial step without explicit instructions from Nixon himself.
Summers found that he was not the first to piece this evidence together: Deep in the LBJ Library he found an "eyes only" memo to LBJ showing that national security assistant Walt Rostow had used the same sources to come to the same conclusions. Outraged, Johnson shared Rostow's insight with candidate Humphrey, but they decided not to go public with it in the last days before the election. (They may not have thought the documentation convincing enough and worried that it was too late to have an effect, regardless.) After Election Day, they apparently believed it would be too disruptive of the US political system to reveal what they knew about how the new President had helped himself win.
Wisely, Summers does not argue that his evidence proves Nixon prolonged the war--although he points out that more than a third of all US casualties during the war occurred during Nixon's presidency--a total of 20,763 Americans killed. That was also the period when the most intense bombing occurred, resulting in the deaths of perhaps a million or more Vietnamese. Summers acknowledges that Thieu "very probably" would have balked at peace talks even without prodding from Nixon. However, he argues forcefully and persuasively that it was wrong for a private citizen to interfere with a major diplomatic peace effort for his own political advantage.
Nixon's actions just before the election prolonged the war in a different way: Thieu took credit for Nixon's victory. Thus when Nixon reversed course and tried to push Thieu to the peace table on the eve of the 1972 election, Thieu stalled at the critical moment, arguing that Nixon was in his debt.
The rest of the book amounts to a series of investigations into other suspected crimes or offenses of Nixon's. Here Summers is equally energetic in his research, but with uneven results. For perspective on Nixon's Vietnam policy, the best new analysis is not Summers but rather Jeffrey Kimball's prizewinning book Nixon's Vietnam War, which presents compelling evidence that up to 1971, Nixon and Kissinger believed the war was winnable. Summers's Watergate chapter doesn't add anything of significance to Stanley Kutler's work, and his effort to show that Nixon had a Swiss account linked to a criminal bank in the Bahamas isn't convincing.
The Alger Hiss case was Nixon's first foray into national politics, as a member of HUAC in 1948; it gets a thorough examination by Summers. John Dean, who reviewed the Summers book in the Chicago Tribune, found this section especially noteworthy. Dean occupies a small but significant place in Hiss history for reporting that White House aide Charles Colson remarked that Nixon had told him, "The typewriters are always the key. We built one in the Hiss case"--which, if true, meant Hiss was framed by the FBI, since the crucial physical evidence that he had been a spy came from documents typed on what the prosecution said was Hiss's typewriter. Summers devotes five pages to the forgery-by-typewriter theory; Dean concludes that Summers has "reopened the debate on whether Hiss was framed."
The book has also made news for its reports that Nixon was seen by a psychotherapist while he was President. However, the media excitement over this has missed the more significant story about a President's search for help. The men around Nixon, Summers shows, were alarmed by Nixon's mental condition, especially when he was deciding to invade Cambodia. After meeting with Nixon to discuss a possible invasion, Henry Kissinger told an aide, "Our peerless leader has flipped out." There were disturbing reports of Nixon drinking heavily during these days. And after a Pentagon briefing on the first day of the invasion, Army Chief of Staff Gen. William Westmoreland commented obliquely that "the president's unbridled ebullience...required some adjustment to reality."
It was at this point that Nixon called Dr. Arnold Hutschnecker, a psychotherapist who had treated him during the fifties. Nixon had read Hutschnecker's bestseller, The Will to Live, written for people "in the grips of acute conflict." Since Nixon had become President, Hutschnecker had seen him only once, and then to discuss Hutschnecker's views of crime and world peace. Hutschnecker's 1970 White House visit was kept secret, but when the two met, the doctor did not realize that Nixon was seeking treatment. So Hutschnecker started pitching his world peace plans, and Nixon abruptly dismissed him. The President knew he needed help--but didn't get it.
Two days later, with protests engulfing the country, Kissinger worried that the President was "on the edge of a nervous breakdown." This is the point at which the pill-popping story becomes significant. Jack Dreyfus, a Nixon friend and supporter (and founder of the Dreyfus mutual funds), had given Nixon a bottle of a thousand Dilantins--an anticonvulsant Dreyfus claimed helped overcome anxiety and depression. Dreyfus said he told Nixon they should be prescribed by a doctor, but Nixon replied, "To heck with the doctor."
Dilantin had been approved by the FDA, but for the treatment of epileptic seizures. Documented side effects include "slurred speech...mental confusion, dizziness, insomnia, transient nervousness." Instead of getting treatment from the one therapist he trusted, Nixon apparently took the Dilantin Dreyfus had given him. He later asked Dreyfus for--and received--another bottle of a thousand 100-milligram tablets.
Dilantin didn't help: Summers reports that concern about Nixon's mental state in 1974 led Defense Secretary James Schlesinger to order military units not to react to orders from the White House unless they were cleared with him or the Secretary of State.
Ever since Ronald Reagan showed how right-wing a Republican President could be, Nixon-haters have been reconsidering their position. Under Nixon the Environmental Protection Agency and OSHA were created, Social Security payments went up and funding was increased for education, health and the arts. On the welfare issue, Nixon proposed a guaranteed annual family income--far to the left of all his successors, Democratic as well as Republican. And, of course, Nixon ended two decades of official hostility toward China and brought about détente with the Soviet Union. To understand why Nixon took these positions it would be necessary to look beyond Nixon himself to the larger social and political context of the late sixties and early seventies. Summers's narrow focus prevents this kind of broader understanding.
It offers a blatant apologia for economic inequality--but few question the faith.
Ruy Teixeira and Joel Rogers's America's Forgotten Majority has been credited with convincing Al Gore last summer to adopt a populist campaign strategy built around "working families" and the mantra, "They're for the powerful, we're for the people." Republicans immediately accused the Vice President of "class warfare," and Business Week worried that Gore's rhetoric was tapping into a broad "anti-business" public mood. Pundits thought (or hoped) there would be a backlash among "suburban independents," but thus far none is visible.
Though Gore is a highly ambiguous class warrior and has skillfully targeted only the most egregious (and unpopular) corporate powers, this is a bold and welcome turn toward class politics in the United States. And though Ralph Nader and the revitalized political operations of the AFL-CIO undoubtedly deserve some credit too, there's a chance that Teixeira and Rogers have helped do for the Democrats what Kevin Phillips's "Southern strategy" did for the Republicans in 1968 and beyond.
What have they done? Simply pointed out what Michael Zweig calls "America's Best Kept Secret"--that the majority of Americans are "working class," not "middle class," and that failing to realize that simple fact leads to a cascade of illusions, both political and otherwise. This is the larger point that will endure, regardless of how Gore's populist strategy works in November (if, indeed, he sustains it until then). We cannot get our politics right, or our economics and culture, for that matter, until we have a better, more consistent grasp of the vagaries of class in our society. America's Forgotten Majority: Why the White Working Class Still Matters and The Working Class Majority: America's Best Kept Secret, each very different in its concepts and details, lay a strong social-scientific foundation for bringing social class out of the closet and making it a permanent part of our public discourse.
Teixeira and Rogers's contribution lies most completely in their political arithmetic, which emphasizes the importance of class and unionism as well as race and gender. When they extend from that, their sense of what they call core working-class values is thinner and less accurate, in my view, and their policy prescriptions are too narrowly focused on this year's election and contain what would be a crucial strategic error if put into practice. But their arithmetic is clear and compelling, and Zweig complements and strengthens their analysis in the other areas.
The arithmetic begins by dividing voters into a "middle class" and a "working class," based on one clear and simple characteristic--the possession or lack of a bachelor's degree. About 30 percent of voters have one, while the vast majority (the working class) do not. Teixeira and Rogers understand that both income and occupation are also relevant to understanding class dynamics, but information on them is not consistently available in the voting data, and, besides, there is such a strong correlation between college education, occupation and income that it doesn't matter much for their purposes. "Managerial and professional workers," for example, are much more likely to have bachelor's degrees and are paid from 34 percent to 140 percent better than other workers; they, like the "college-educated," with whom they overlap so strongly, are about 30 percent of the labor force.
Teixeira and Rogers next divide voters into the Democratic base (union households, blacks and Hispanics) and, by implication, the Republican base (nonunion whites). In 1996 the Democratic base constituted one-third of voters, while nonunion whites made up the other two-thirds of the electorate; the base voted 66 percent Democratic, while the much larger group of nonunion whites gave Democrats about 40 percent of their vote. This combination was enough for Clinton to win without a majority, but the basic arithmetic condemns Democrats to a hard struggle to get from marginality to deadlock, at best, until they can win at least half of the white, nonunion working-class vote. Thus, the subtitle "Why the White Working Class Still Matters," to which should have been added "Particularly the Nonunion Part."
This calculus gets trickier and trickier, but the payoff is worth it. When Zweig speaks of a "working-class majority" based on occupation, he includes white, black and Hispanic, both union and nonunion. Teixeira and Rogers emphasize this same overwhelming working-class majority, but what they most often refer to as "the Forgotten Majority" is not truly one: Once all blacks, Hispanics and union whites (groups that contain large working-class majorities) have been set aside as part of the Democratic base, this Forgotten Majority--white nonunion workers without a bachelor's degree--is actually only 45 percent. But this does make them the single largest group in the electorate, and, what's more, they are the real swing vote in US politics today. Using 1996 figures, Teixeira and Rogers's map of the electorate looks like this:
This breakdown of the electorate is the single most valuable aspect of America's Forgotten Majority. The nonunion white working class is such an enormous part of the voting populace that, though an important part of the Republican base, it produced more Democratic votes than any other group of voters. Gaining a percentage point among the Forgotten Majority, then, is worth more, numerically, than two or three points among any other voter group. (In a tactic that has helped win them mainstream attention, Teixeira and Rogers laboriously show how the Republican, Reform and Green parties might win the Forgotten Majority, but their main analytical effort is directed at Democrats.)
Teixeira and Rogers are primarily geared to argue against the New Democrat notion of suburban "soccer moms" and "wired workers" as the crucial swing vote in US politics. They show conclusively that this group (the college-educated) is simply too small and not volatile enough to constitute the key "suburban independent." White, nonunion, college-educated men are, in fact, the immovable base of the GOP, nearly as solidly and consistently Republican for the past half-century as black voters have been for the Democrats. White, nonunion, college-educated women represent more appealing ground--indeed, they've been an important part of what's kept the Democrats competitive for the past twenty years--but Teixeira and Rogers see little room for growth there. Conversely, the nonunion white working class is the true "suburban independent," constituting three-fifths of suburban voters. What's more, these voters "were far and away the most volatile segment of the electorate...the real 'swing voter'" of the nineties. They're the ones searching for a new politics because, until the past few years, their median family income was stagnating and their average real wage was declining.
Within this group, Teixeira and Rogers pay special attention to nonunion working-class white men, partly because the Democrats have more room to grow among them than with Forgotten Majority women, and partly because they have been particularly fickle at the polls over the past decade. Even more important, however, is that this particular working-class group--not protected by a union, a bachelor's degree or affirmative action--has lost much ground in wages and benefits over the past quarter-century, while often being culturally and politically lumped into the "white male" power structure with whom they share little but the color of their genitalia.
In fact, nonunion white working-class men constitute a large group that is politically open to having its existence remembered and appealed to. Teixeira and Rogers point out that this group of white men is nearly twice as numerous as the New Democrats' "soccer moms" and that "simply breaking even among these forgotten majority men would be equivalent to achieving landslides among...college-educated white women."
The Teixeira-Rogers analysis contains bad news for progressive Democrats as well--those who, like me, thought that registering and turning out more blacks, Hispanics and union households could lead to a majority. A great deal of effort has gone into this strategy, and it has by no means been in vain. Blacks, particularly in the South, and Hispanics, particularly in California, are a stronger presence in the electorate, and the difference between the union household vote at 19 percent of voters (as it was in 1994) or at 25 percent (the AFL-CIO goal this year) would have meant the difference between Newt Gingrich and Dick Gephardt. But for the Democrats to achieve a ruling majority (the White House plus large majorities in both the House and Senate), a mobilized class-based appeal to the nonunion white working class would be necessary.
Teixeira and Rogers are somewhat less convincing in arguing against a gender-gap strategy targeted on nonunion white working-class women, who by themselves make up more than a quarter of all voters. It's hard to rule out efforts that would bring nonunion working-class white women into a broad coalition with blacks, Hispanics and union households. But how could Democrats do that without a class-based appeal that would attract Forgotten Majority men as well as Forgotten Majority women?
Affirmative action and the right to choose, both of which are usually cast in terms most appealing to college-educated women, have probably gained Democrats just about all they can among working-class women. Thus, Teixeira and Rogers argue, "the best approach to mobilizing the forgotten majority lies in universalist, transracial issues that should have substantial appeal to the Democratic base as well." These include issues like universal healthcare, starting with children; saving the Social Security guarantee without cutting benefits or increasing payroll taxes while adding a government subsidy to encourage wage workers to save (and invest); increasing the earned-income and childcare tax credits and expanding family and medical leave; and reducing school class size while increasing construction and teacher salaries. Also important are tight labor markets and strengthened worker rights, things that could make organizing a union less formidable while tending to increase wages and job security in the meantime.
This, of course, is pretty much the Gore-Lieberman program, as prefigured in Clinton's last two State of the Union speeches, though Teixeira and Rogers would do it all at a much greater magnitude. Where they disagree with Clinton-Gore-Lieberman--on affirmative action--they are wrong. But here's where Michael Zweig's broader economic-class analysis can lend a hand.
Zweig argues for a class-based politics as well and is equally compelling in pointing out the limitations of racial and gender-identity politics. But he wants to complicate and supplement identity politics, not eliminate it. Zweig is very clear that any working-class agenda that implicitly denies the continuing importance of racial and sexual injustice is doomed to fail for the most traditional of reasons: It divides the working class precisely along lines where it is most easily divisible. Though Zweig is open to the possibility of a class-based affirmative action supplementing the existing, racially based kind, he's opposed to any further relaxation of the current affirmative action regime--which has already taken a beating nationally in both jurisprudence and legislation.
Teixeira and Rogers make a huge mistake, in my opinion, when they advocate the replacement of race-based affirmative action with a class-based version. (They say nothing about gender-based affirmative action, which affects a majority of voters, but presumably it would disappear as well.) Their intention is to unify people around class interests, but the predictable impact would be exactly the opposite. Few issues in US politics play so differently at the symbolic level versus the level of actual details. There are many legitimate issues to discuss about particular programs in higher education and for specific work categories like police, fire and construction, but the issue of fairness in the details is never as simple as the widespread but false assumption that there exists some kind of sweeping government-ordered quota system based on nationally legislated group rights. President Clinton's phrase "mend it, don't end it" defended affirmative action (and thereby the continuing problem of racism and sexism) at the symbolic level while legitimizing discussion of the details. Challenging that Clintonian consensus by reopening the symbolic debate is not a winning political strategy, precisely because it forces people to choose between their race or gender interests and those of their class. If your goal is to split the Democratic base from the Forgotten Majority, this is exactly how to do it.
The larger point is one that Zweig makes particularly well. Class in America deserves special attention right now because it has been so thoroughly neglected for so long; but a class-based politics needs to be built on and around the achievements of the civil rights and women's movements, not counterposed to and made competitive with them. The whole point of "universalistic, transracial" political programs is to convince white working-class men that they can advance their interests better by adding key government assistance to all workers, not by subtracting it from blacks and women. The progress of working-class blacks and women, on the other hand, is currently stymied by the absence of a class politics that can complement (and maybe even revitalize) the fight for racial and sexual equality.
Zweig's investigation of politics goes beyond the electoral, focusing instead on how a broad working-class social movement (often in alliance with segments of the professional middle class) could reshape workplace and community power relations as well as national politics. He sees labor unions playing a central role in such a movement and is particularly enthusiastic about the AFL-CIO's "organizing for change, changing to organize" strategy.
A plain-spoken economist, rigorous thinker and clear writer, Zweig defines the American class structure basically by occupations and the amount and kind of power people have in the workplace. In this schema, there are three classes: a "capitalist class," defined by ownership and control of giant profit-making enterprises; a "working class," defined by a lack of power at work and in society at large; and a "middle class" of managers, professionals and small-business owners who have a degree of autonomy and influence at work that makes them different from the working class but nowhere near as powerful as the capitalists.
If this sounds like classic Marxism (capital, labor and the petty bourgeoisie), don't let that distract you. Zweig never mentions "relations of production" or any of the other key Marxian concepts that have been transformed into mind-numbing sectarian jargon over the past half-century. The Working-Class Majority is, in fact, a refreshing restatement of the classical Marxist view, but it is updated by its delicate analysis of occupations in the United States today and by its post-cold war refusal to call for the elimination of the capitalist class. Rather, Zweig charts a politics based on the understanding that over the past two or three decades the capitalist class has again achieved the kind of overweening power, both nationally and internationally, that was once at least partially checked by strong labor movements and progressive governments. Unchecked, the capitalist class, often despite its best intentions, will systematically make life worse for workers and eventually even undermine capitalism's splendid (but ultimately unsustainable) ability to create wealth.
No one has claimed that Al Gore's campaign theme "They're for the powerful, we're for the people" was influenced by Zweig's analysis, but Gore's rhetorical emphasis on the power of "the few" is consistent with the kind of politics Zweig is after. In the end, the current Democratic policy package, though a minimalist version, moves exactly in the direction Zweig and Teixeira and Rogers want. The difference is that their complementary class analyses offer a much more expansive sense of possibility for US politics and, taken together, a wider range of options, in both thought and action, for achieving that possibility. They are also part of a larger trend in academic thought (much of it organized around the Center for Working-Class Studies at Youngstown State University) struggling toward a fresh framework for consistently remembering the working-class majority.
Both books suffer from their lack of attention to the professional middle class (which includes all three of them, as well as me and most of the readers of this review), the real cultural power we have as a class and the differences between us and the working class. Teixeira and Rogers's "core working-class values," with their emphasis on "individual achievement," sound suspiciously middle class to me, and this both oversimplifies and distorts their analysis. Likewise, Zweig's principled refusal to discuss incomes grossly underestimates the power of money in a capitalist society. "Rich" and "poor" are key terms in the vernacular sense of class because everybody realizes that the size of your income makes a huge difference in the kind of life and prospects you have.
Neither of these books adequately links its social-scientific terms and statistics with the common conception of class in America. It's also a bit embarrassing to praise two books for calling attention to a "working class" they define so differently. But each, in richly textured detail, systematically destroys the debilitating vernacular notion that almost everybody (all those who are neither "rich" nor "poor") is "middle class." This notion is so spectacularly false that precise definitions don't matter. What's important to understand is that there is a college-educated professional and managerial "middle class," and we have been doing quite well for the past two decades, whether we're white, black or other; and there is a much larger "working class" (of various races, genders, incomes and occupations, union and largely nonunion) that has been struggling and, for the most part, losing ground for most of that time. The problem with lumping all of us together into a ubiquitous "middle class" is that they tend to disappear, and we tend to think that their experience, interests and values are just like ours.
The connotations of "middle class" in the US vernacular almost always include "college educated" and "comfortable standard of living." Thus, the totemic "soccer mom" is regularly envisioned as a computer support specialist married to a systems analyst (two of our fastest-growing occupations), with a minivan and a family income approaching $100,000. She's actually much more likely to be a clerical worker married to a retail salesman (two occupations growing even faster), with a family income of $42,000 and a six-year-old Chevy Cavalier. A politics that does not recognize and speak to the real soccer moms is doomed to confusion and failure. One that consistently does, on the other hand, has many more possibilities for progressive change than is dreamt of in the dominant philosophies.
However varied their styles, poets writing in English today still rely on the early-twentieth-century Imagist principles of clarity, directness, presentative imagery and rhythm based on cadences. Although Imagism, revolutionary in its time, gathered force from several classical traditions, Chinese poetry was at the forefront.
Now, Crossing the Yellow River shows anew the vitality of classic Chinese poetry. Sam Hamill's collected translations contains beautiful versions by more than sixty poets, from the Shih Ching, or "Classic of Poetry" (10th century-600 BCE) through the eighth-century masters, Tu Fu, Li Po and Wang Wei, to the sixteenth-century poet Wang Yang-ming.
As W.S. Merwin writes in his elegant introduction, Hamill's translations stand in a long tradition of modern versions of classic Chinese poetry, notably Arthur Waley's 170 Chinese Poems of 1918. Merwin adds: "Sam Hamill's work, like Waley's, represents a lifetime's devotion to the classic originals, which survived in a long, subtle, intricate current."
Earlier than Waley's work, Ezra Pound's slim book Cathay (1915) was a landmark in poetry as well as in translation from the Chinese. Pound's contemporaries valued the tactile images and the musical freedom based on the concurrence of sounds rather than on rhyme and fixed stress counts. Still, his versions were marred by inaccuracies (such as referring to the "River Kiang" as though the river had a name, when actually the word kiang means river). "The Chinese Written Character as a Medium for Poetry," an essay written by Ernest Fenollossa and edited by Pound, introduced a new poetic method in which clusters of images and ideas (similar to what is conveyed in Chinese written characters) would take the place of the old logic and sequence of European poetics.
Following Pound's directness and musical freedom, Hamill returns to form, but in a far more natural way than did Pound's Georgian predecessors. For example, in translating the work of Tu Fu (712-770) Hamill observes the couplet that follows syntactical parallelism, as in "The palace walls will divide us/and clouds will bury the hills" ("Taking Leave of Two Officials"). Rightly the tone supersedes regularity of meter and rhyme, but in his
approximation of original forms he uses assonance, consonance and near-rhyme. (Caveat: I can compare English versions but since I do not read Chinese, I must rely on intuition, as well as the work of scholars elsewhere.)
The poems are radiant. "Taking Leave of a Friend," by Li Po (701-762), reads in its entirety:
Green mountains rise to the north;
white water rolls past the eastern city.
Once it has been uprooted,
the tumbleweed travels forever.
Drifting clouds like a wanderer's mind;
sunset, like the heart of your old friend.
We turn, pause, look back and wave.
Even our ponies look back and whine.
Li Po evokes the torment of emotional ambivalence with startling truth. The first two couplets contain natural images in motion, capturing the wanderer's intention: mountains that rise, water that rolls, tumbleweed that travels. The second set of couplets present images of fixity that also imply mortality. He is compelled to roam and he is attached--as are we all.
Here is the title poem of this collection, "Crossing the Yellow River," by Wang Wei (701-761):
A little boat on the great river
whose waves reach the end of the sky--
suddenly a great city, ten thousand
houses dividing sky from wave.
Between the towns there are
hemp and mulberry trees in the wilds.
Look back on the old country:
wide waters; clouds; and rising mist.
The metaphor, crossing the river, implies boundaries between present and past, change and habit, youth and the sense of aging (the latter prevalent in this anthology). By and large, the poets here attempt not the big emotion, which by itself can be intimidating, but the smaller fissures of that emotion. They deal with innuendoes, with truth relayed as it is in common speech, through bits of information, through sudden juxtapositions, through offhand observations of nature. From T.S. Eliot and Marianne Moore down to the present, this kind of emotional accounting prevails: I think immediately of poems such as Moore's "The Paper Nautilus," Eliot's "Preludes," Philip Levine's "Milkweed" and Karl Kirchwey's "In Transit," among others.
Li Ch'ing-chao (1084-1151), is one of the book's few poets known to be a woman. Hamill notes that she was one of China's greatest and also "one of the most influential critics of her age." "To the Tune: Boat of Stars" brings back to me Ezra Pound's remarkable adaptation of Li Po's "The River Merchant's Wife." Her poem begins:
Spring after spring, I sat before my mirror.
Now I tire of braiding plum buds in my hair.
I've gone another year without you,
shuddering with each letter--
I'm intrigued, too, by the work of an earlier poet, Tzu Yeh (fourth century). Like the speakers of the early Anglo-Saxon poems, such as "Wulf and Eadwacer" and "The Wife's Lament," the personae often are of women, but the author is unknown. The poems are brief, even slight, but their wit leaves room for growth in the reader's mind. Here, for instance, is "A Smile":
In this house without walls on a hill,
the four winds touch our faces.
If they blow open your robe of gauze,
I'll try to hide my smile.
Hamill's revised translation of Lu Chi's Wen Fu: The Art of Writing, a third-century ars poetica, reveals practices that are valuable for our time. More than a handbook, it counsels the mind and the spirit, which are all of a piece with style in Confucian Chinese thought. From Lu Chi's poetic treatise come these important maxims:
As infinite as space, good work
joins earth to heaven
Although each form is different,
each opposes evil:
none grants a writer license.
Language must speak from its essence
to articulate reason:
verbosity indicates lack of virtue.
Some of Lu Chi's injunctions are familiar ground rules:
Only through writing and then revising
may one gain the necessary insight.
Others are subtle but immensely meaningful:
Past and present commingle:
in the single blink of an eye!
Emotion and reason are not two:
every shift in feeling must be read.
The wen of Wen Fu means literary arts. In Confucian China, Hamill tells us, writing was inseparable from morality in that truth meant naming things. The fu is the form, whose syntactic parallelism strikes this listener as having affinities with passages in the Hebrew Bible, notably the Song of Songs.
As in the poetry anthology, Hamill's ease conveys profound ideas and intricate images with simplicity, naturalness and directness. The Wen Fu has appeared in other translations. When I was a teenager trying to write poetry, a family friend gave me for my birthday a desk dictionary and the Bollingen edition of E.R. Hughes's Lu Chi's Wen Fu, AD 302, which includes the document's history as well as a translation. I read it, but not happily, for the writing is ponderous. On the other hand, Hamill's prose is a fresh breeze.
Hamill is founding editor of Copper Canyon Press and a prolific author--the latest and best of his own poetry collections is Gratitude (1998). In "Discovering the Artist Within," he tells a disconcerting but lifting story of how he came to poetry. Orphaned at the age of 2, adopted, later beaten and sexually molested, he grew up to commit unlawful acts. Throughout his difficult early adulthood, though, he held to his literary talent as to a life raft. Among the contemporary poets whose work saved him and his writing were the Beat poets, Gary Snyder and especially Kenneth Rexroth, whose One Hundred Poems From the Chinese Hamill thanks in his new volume. It was from Rexroth he learned the discipline that poetry required. Three years in Japan--two in the Marines and one on a fellowship--added to his expertise as an Asian linguist as well as to his Zen practice.
Devotion aside, these books will endure. Their tone is a combination of zest, generosity and humility. "We are fortunate to live during the greatest time for poetry since the T'ang Dynasty," Hamill writes in his introduction to Crossing the Yellow River, aware that the classic Chinese poems capture the essence of today's practice. His humility is apparent from the last sentence of his introduction, an impassioned stance for our casual age: "I sit at the feet of the great old masters of my tradition not only to be in a position to pass on their many wonderful gifts, but to pay homage while in the very act of nourishing, sustaining and enhancing my own life."
Certainly...get him hanged! Why not? Anything--anything can be done
in this country. --Joseph Conrad, Heart of Darkness
So here we are, barely into the next century, and the indications
couldn't be better. Peace and prosperity rule. Forget World Wars I and
II, the Nazi death camps, the gulag, Hiroshima, even Vietnam. Forget
that whole last benighted century of ours, that charnel house of
darkness in the heart of the West, or the Free World as we called it,
until, ever so recently, the whole world was freed. That's old news. It
was old even before the "short Twentieth Century," which began amid
nationalist cheers in August 1914, ended early as that wall in Berlin
came down. It's hard to believe now that in 1945, after Europe's second
Thirty Years' War, the civilization that had experienced a proud peace,
while dominating two-thirds of the planet, lay in ruins; that it had
become a site of genocide, its cities reduced to rubble, its fields laid
waste, its lands littered with civilian dead, its streets flooded by
refugees: a description that today would be recognizable only of a place
like Kosovo, Chechnya or Sierra Leone.
What a relief, when you think about it; more so if you don't: Mass death,
massacre (every acre of it), the cleansing of civilian populations, the
whole bloody business has finally been handed back to the savages in
countries nobody who counts really gives a damn about anyway. After all
these years, we face a world in which genocide happens in Rwanda or East
Timor, slaughter and mass rape in the cesspool of the Balkans, which
hardly qualifies as Europe anyway, or in African countries like
Congo--and most important of all, they're doing it to one another. Even
when it comes to nuclear matters, the MAD policies of the two
superpowers have been deposited in the ever-fuller dustbin of history
(though most of the weapons linger by the thousands in the same hands),
and the second team, the subs, have been called in. Now, Indians and
Pakistanis have an equal-opportunity chance to Hiroshimate each other
without (at least initially) involving us at all.
We always knew that violence was the natural state of life out there;
that left to their own devices they would dismember one another without
pity. We've more or less washed our hands of mass death, the only
remaining question being: If they slaughter each other for too long (or
too many gruesome images appear on our TVs), do we have a moral
obligation to intervene for their own good?
With history largely relegated to the History Channel and hosannas to
the Greatest Generation, the disconnect between the exterminatory
devastation of 1945 and our postmillennial world of prosperity seems
complete. So it's hard to know whether to respond with a spark of
elation or with pity on discovering that a few intrepid writers--Mark
Cocker, Adam Hochschild, Jonathan Schell and Sven Lindqvist--have begun
an important remapping of the exterminatory landscape of the last
centuries. (As an editor, I should add, I have been associated with
Hochschild and Schell.) Interestingly, none of them are professional
historians; and I hesitate to call them a grouping, for they seem
largely ignorant of one another's work. Yet their solitary efforts have
much in common.
They have taken remarkably complementary journeys into the West's now
largely forgotten colonial past. Considered as a whole, their work
represents a rudimentary act of reconstructive surgery on our collective
near-unconscious. They are attempting to re-suture the history of the
West to that of the Third World--especially to Africa, that continent
where for so long whites knew that "anything" could be done with
impunity, and where much of the horror later to be visited upon Europe
might have been previewed.
Worried by present exterminatory possibilities, each of these writers
has been driven back to stories once told but now largely ignored. Three
of the four returned to a specific figure, a Polish
seaman-turned-novelist who, as a steamboat pilot in the Congo, witnessed
one exterminatory moment in Africa and on the eve of a new century
published a short novel, Heart of Darkness, based on it. Of the
four, only Hochschild has done original historical research. But that,
in a way, is the point. They are not telling us new stories but
reclaiming older ones that have dropped from sight, and so
re-establishing a paper trail on extermination without which our modern
moment conveniently makes no sense.
To watch the pair of house finches
that frequent the neighbor's feeder,
I leave the charcoal blinds pulled up.
The berry-splashed chest of the male--
each morning--makes me pause.
He flits away when full, or troubled
by the cat behind the window pane.
But he's back again within the hour.
Evenings, we owe our different debts
to the woman who fills the feeder tray,
who also chooses open blinds
and wanders room to room, past
the long blue light of the aquarium.
(She caught me watching yesterday.)
The fish, from here, are almost still,
a drifting string of colored lights.
Her boyfriend's echoes of her name
reverberate and scare the cat;
bird seed scatters with the flight
of startled finches. Sunflower seeds,
far from the flower they once composed,
lie like black collapsed stars.
Looking back, the language scribbles.
What's hidden, having been said?
Almost everything? Thrilling to think
There was a secret there somewhere,
A bird singing in the heart's forest.
Two people sitting by a river;
Sunlight, shadow, some pretty trees;
Death dappling in the flowing water;
Beautiful to think about,
Romance inscrutable as music.
Out of the ground, in New Jersey, my mother's
Voice, toneless, wailing--beseeching?
Crying out nothing? A winter vapor,
Out of the urn, rising in the yellow
Air, an ashy smear on the page.
The quiet room floats on the waters,
Buoyed up gently on the daylight;
The branch I can see stirs a little;
Nothing to think about; writing
Is a way of being happy.
What's going to be in this place?
A person entering a room?
Saying something? Signaling?
Writing a formula on a blackboard.
Something not to be understood.
It is always among sleepers we walk.
We walk in their dreams. None of us
Knows what he is as he walks
In the dream of another. Tell me my name
Your tongue is blurred, honeyed with error,
Your sleep's truth murmurs its secret.
Tell me your name. Out at the edge,
Out in the cold, out in the cold
That came into the house in your clothes
The wind's hands hold onto nothing,
Moaning, over the edge of the cliff
The wind babble unintelligible.
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