News and Features
Do we want a Vice President who endorses illegal detention and torture of Palestinians? Anthony Cordesman, a national security type frequently deployed as a television pundit, recently posted a paper on the website for the Washington-based Center for Strategic and International Studies recommending that Yasir Arafat's Palestinian Authority engage in just these practices to repress the latest intifada.
"Halt civil violence," Cordesman counsels, "even if it means using excessive force by the standards of Western police forces." But this is only a warm-up. "Halt terrorist and paramilitary action by Hamas and Islamic Jihad," Cordesman continues, "even if this means interrogations, detentions, and trials that are too rapid and lack due process." Still not clear enough. "Effective counter-terrorism relies on interrogation methods that border on psychological and/or physical torture, arrests and detention that violate the normal rights of privacy, [with] levels of violence in making arrests that are unacceptable in civil cases, and measures that involve the innocent (or at least the not provably directly guilty) in arrests and penalties."
In other words, protected only by the weasel phrase "border on," Cordesman urges that Israel's security forces return to the torture techniques that were finally abandoned under High Court order a year ago. Joe Lieberman is one of the senators belonging to the CSIS Middle East Task Force. Thus far, despite explicit requests for comment, he has not disavowed Cordesman's prescriptions, which have been condemned by Amnesty International USA.
For two months now Israel has laid barbarous siege to Palestinians throughout the occupied territories. The Israeli Army is busily cordoning Palestinian areas behind trenches and barbed wire, making Gaza and the West Bank one vast prison--or rather, many separate prisons, all barred from communicating with one another.
The policy of "closure," initiated after the Gulf War, continued unabated during the so-called Oslo peace process, in violation of Israeli government obligations. The strategy of apartheid and imprisonment is now accelerating, accompanied by bombardment of heavily populated areas, as well as incessant attacks from settlers (all courtesy of the US government, as always, with vast new military subventions rolling in after the Al-Aksa intifada began).
Even the relatively better-informed mainstream accounts fail to convey the brutality of this policy. There are a number of excellent news outlets for those who want unjaundiced reporting. The website for Middle East Research and Information Project is trustworthy (www.merip.org), as is the Electronic Intifada (electronicintifada.net/new.html). For the latter, the intro essay by Nigel Parry gives a useful overview of media coverage. Electronic Intifada also has links to other sites, as does ZNet's Mideast Watch (www.zmag.org/meastwatch/meastwat.htm). Particularly comprehensive is Birzeit University's (www.birzeit.edu/links).
Five fine specimens of Meleagris gallopavo--wild turkey to you--wandered onto my property here in Humboldt County, Northern California, a few days ago. I assume they forgot to check the calendar. Under California fish and game regs, you can shoot them legally for two weeks around Thanksgiving. Out came my 12-gauge, and I loosed off a shot that at some 100 feet did no discernible damage, and after a brief bout of what-the-hell-was-that the turkeys continued to forage. A fusillade of two more shots finally brought down a fourteen-pounder. I hung him for four days, plucked him and by Thanksgiving's end he was history. This was all easier than sporting manuals suggest, where hunters take enormous trouble to decoy the turkeys with fake gobbles.
Wild turkeys haven't been seen in California since earlier in the Cenozoic era, but in recent years two ranchers in my valley imported a few and now they've begun to appear in our neighborhood in Humboldt County in substantial numbers. I've heard reports of flocks of up to a hundred wild turkeys fifteen miles up the Mattole River around Honeydew, an impressive quantity though still far short of the thousand birds counted in one day by two hunters in New England in the 1630s.
The speed with which New World foods spread across Europe and Asia is astounding. Cortez brought turkeys back to Europe from Mexico, and by the 1530s they were well-known in Germany and England. The Puritans had domestic turkeys with them in New England, gazing out at their wild relatives, offered by the Indians who regarded them as somewhat second-rate as food.
Of course, wild turkeys have many enemies aside from the Beast called Man. There are swaths of Humboldt and Mendocino counties where coyotes and mountain lions now hold near-exclusive sway. Ranchers running sheep used to hold off the coyotes with M-80 poison-gas canisters that exploded at muzzle touch, but these are now illegal, and the alternatives are either trapping, which is a difficult and time-consuming job, or getting Great Pyrenees dogs to guard the flock. But the coyotes are crafty and wait till the sheep have scattered, then prey on the unguarded half.
Gabbing on the phone to my friend Ford Roosevelt, who lives in Los Angeles, I mentioned my turkey kill, and he reacted with revulsion, not so much to the fate of Meleagris gallopavo but to the fact that I have a shotgun at all. I told Ford that it was this sort of city-slicker foolishness that cost Gore states like West Virginia, Tennessee, Arkansas and Ohio. Ford, a grandson of FDR, then disclosed that the Democratic National Committee had asked him to campaign in various states, including West Virginia. "Well Ford, didn't you find that the gun issue was on people's minds?" "Yes, as a matter of fact. I was talking to some miners and they brought it up. I told them that as far as I was concerned, guns should be banned altogether. They weren't pleased." "So it was you, Ford, who lost West Virginia." He didn't seem contrite.
Judith Butler, who is a Maxine Elliot Professor of Rhetoric and Comparative Literature at the University of California, Berkeley, is a troublemaker. She announced as much when she arrived on the critical feminist scene in her second and most well-known work, Gender Trouble: Feminism and the Subversion of Identity, first published in 1990:
Contemporary feminist debates over the meanings of gender lead time and again to a certain sense of trouble, as if the indeterminacy of gender might eventually culminate in the failure of feminism. Perhaps trouble need not carry such a negative valence. To make trouble was, within the reigning discourse of my childhood, something one should never do precisely because that would get one in trouble. The rebellion and its reprimand seemed to be caught up in the same terms, a phenomenon that gave rise to my first critical insight into the subtle ruse of power: The prevailing law threatened one with trouble, even put one in trouble, all to keep one out of trouble. Hence, I concluded that trouble is inevitable and the task, how best to make it, what best way to be in it.
In the 149 dense pages that follow this preface, Butler took on a host of psychoanalytic theorists, from "Freud and the Melancholia of Gender" to "Lacan, Riviere, and the Strategies of Masquerade." She also critiqued "The Body Politics of Julia Kristeva" (who uses semiotics in the service of psychoanalytic critique) and "Monique Wittig: Bodily Disintegration and Fictive Sex," whose The Lesbian Body and other works are, according to Butler, limited by Wittig's humanism. In Gender Trouble, Butler's admiration is reserved for Michel Foucault, the openly gay philosopher of power most famous for his History of Sexuality and Discipline and Punish, a philosopher whose terms are evident in Butler's preface above: "the reigning discourse of my childhood"; "rebellion and its reprimand seemed to be caught up in the same terms"; "the subtle ruse of power." Butler's genealogical critique of gender, i.e., a critique of gender's very origins, a critique of the very terms of the critique, was a grand synthesis of the most radical European ideas about sexuality and sexual identity. Simone de Beauvoir's famous statement in The Second Sex that one is not born but rather becomes a woman is a conceptual starting point, but only a starting point. Foucault's work on the journals of Herculine Barbin, a nineteenth-century hermaphrodite so tortured by his/her predicament in a sexually normative world that s/he commits suicide, enables Butler's challenge not only to the categories of gender but to the categories of sex itself. But what stands head and shoulders above Butler's illustrious collection of radical theories is Gender Trouble's overarching claim that gender, and possibly even sex itself, is not an expression of who one is but rather a performance.
Toward the end of Gender Trouble, Butler poses a set of questions that indicate the practical, political direction of her critique:
What performance where will invert the inner/outer distinction and compel a radical rethinking of the psychological presuppositions of gender identity and sexuality? What performance where will compel a reconsideration of the place and stability of the masculine and the feminine? And what kind of gender performance will enact and reveal the performativity of gender itself in a way that destabilizes the naturalized categories of identity and desire?
Not only did Gender Trouble immediately appear on feminist-theory syllabuses around the country, it became a foundational text of queer theory. Is it any wonder it provoked a backlash?
Antigone's Claim: Kinship Between Life and Death is a slender, very well-written book that is the published version of the Wellek Library Lectures Butler gave at the University of California, Irvine, in May 1998. Butler starts out:
I began to think about Antigone a few years ago as I wondered what happened to those feminist efforts to confront and defy the state. It seemed to me that Antigone might work as a counterfigure to the trend championed by recent feminists to seek the backing and authority of the state to implement feminist policy aims. The legacy of Antigone's defiance appeared to be lost in the contemporary efforts to recast political opposition as legal plaint and to seek the legitimacy of the state in the espousal of feminist claims.
Butler's study of Antigone led her someplace she had not anticipated. Rather than view Antigone as the figure who defies the state in the person of her uncle, Creon the King, who has forbidden her to bury her brother Polyneices--"I say that I did it and I do not deny it"--Butler follows some of her own most important intellectual mentors, namely, the Enlightenment philosopher and founder of dialectics, Georg Wilhelm Friedrich Hegel, and the poststructuralist psychoanalysts Jacques Lacan and Luce Irigaray, in viewing Antigone "not as a political figure, one whose defiant speech has political implications, but rather as one who articulates a prepolitical opposition to politics, representing kinship as the sphere that conditions the possibility of politics without ever entering into it." Butler is interested in Antigone as a liminal figure between the family and the state, between life and death (this is the choice she must make, and in her defiance of Creon she chooses the latter), but also as a figure, like all her kin, who represents the nonnormative family, a set of kinship relations that seems to defy the standard model.
In addition, there is a contemporary occasion for Antigone's Claim, one that is elucidated in Butler's new preface to the tenth-anniversary edition of Gender Trouble, in which she declares her interest in "increasing the possibilities for a livable life for those who live, or try to live, on the sexual margins." I do not think it amiss to describe Antigone's Claim as dedicated to those who try to die on the sexual margins. Though directly referred to only occasionally in her text, it is the specter of death as a result of AIDS that haunts Antigone's Claim, and the particular dilemma AIDS presents to those who live and die outside the boundaries of normative family and kinship relations. Toward the end of the third and final chapter, "Promiscuous Obedience," Butler states:
For those relations that are denied legitimacy, or that demand new terms of legitimation, are neither dead nor alive, figuring the nonhuman at the border of the human. And it is not simply that these are relations that cannot be honored, cannot be openly acknowledged, and cannot therefore be publicly grieved, but that these relations involve persons who are also restricted in the very act of grieving, who are denied the power to confer legitimacy on loss.
The outlines of the troubled Theban family are well-known. Oedipus Rex, actually written after Antigone (442 BCE) though its action precedes it, begins with the problem of a plague. As a priest informs us:
A blight is on the fruitful plants of the
A blight is on the cattle of the fields,
a blight is on our women that no children
are born to them; a God that carries fire,
a deadly pestilence, is on our town,
strikes us and spares not, and the house
is emptied of its people while black
grows rich in groaning and in
Soon, of course, we learn what the trouble is, when the blind seer Teiresias informs Oedipus the King, "You are the land's pollution." Unwittingly, the man has murdered his own father during an altercation at a crossroads, wedded his own mother and produced four offspring who are in fact his half-siblings. This unbearable truth causes his wife and mother Jocasta to hang herself in the polluted bedchamber, where afterward Oedipus tears the brooches from her robe in order to blind his own eyes. Toward the end of Antigone's Claim, Butler raises an issue that supports my reading of the book's contemporary occasion: "Consider that the horror of incest, the moral revulsion it compels in some, is not that far afield from the same horror and revulsion felt toward lesbian and gay sex, and is not unrelated to the intense moral condemnation of voluntary single parenting, or gay parenting, or parenting arrangements with more than two adults involved (practices that can be used as evidence to support a claim to remove a child from the custody of the parent in several states in the United States)."
In Oedipus at Colonus (401 BCE), the middle play of the trilogy but written last, an old, blind Oedipus is led onstage by his daughter Antigone. (Sigmund Freud, who did so much for the Oedipus myth, referred at the end of his life to his daughter and fellow psychoanalyst Anna Freud as his "Antigone.") Here, the theme of proper burial, which is so important a theme in Antigone and in Antigone's Claim, receives advance treatment. Oedipus begs of Theseus, King of Athens, a proper burial when he dies, that Theseus accept "the gift" of his "beaten self: no feast for the eyes." The oracle has prophesied that if Oedipus's sons do not tend his corpse, Thebes will be conquered by Athens, and Oedipus wants revenge on his sons because they drove him into exile from Thebes. When Polyneices makes an appearance toward the end of Oedipus at Colonus, Oedipus not only rejects his son's plea to join his side against his other son, presently in possession of Thebes, he curses them both; a curse that comes to pass between the action of Oedipus at Colonus and Antigone, when in battle both brothers die at once on the other's sword. Polyneices' final words in the trilogy are spoken at the end of Oedipus at Colonus to his beloved sister Antigone, to whom he offers a blessing if she will honor his corpse with burial rites. And here we have arrived at Antigone and Antigone's Claim.
From the start of her career, Judith Butler has been on a quest for a theory of the subject that might work for "those who live, or try to live, on the sexual margins." As she stated in her new preface to the recent reissue of her first book, Subjects of Desire: "In a sense, all of my work remains within the orbit of a certain set of Hegelian questions: What is the relation between desire and recognition, and how is it that the constitution of the subject entails a radical and constitutive relation to alterity?" Hegel's Phenomenology of Spirit has underwritten most of Butler's work, as has the work of Lacan, whose seminar on "The Ethics of Psychoanalysis" is the other major influence on Antigone's Claim. The book both follows from Butler's earlier work and turns in some interesting new directions; namely, it moves explicitly into the realm of ethics and implicitly into practical politics.
While Butler has tended in the past to focus particularly on the section of the Phenomenology of Spirit that deals with the famous "Lordship and Bondage" relation, in Antigone's Claim she makes what seems like an inevitable advance in the text, given the confluence of her present interests, into the section of the Phenomenology that deals with "the true Spirit: The ethical order." In this part, Hegel argues that it is the "Family" that "as the element of the nation's actual existence...stands opposed to the nation itself; as the immediate being of the ethical order, it stands over against that order which shapes and maintains itself by working for the universal; the Penates [household gods] stand opposed to the universal Spirit." For Hegel, it is woman who is associated with these household gods that stand opposed to the universal Spirit or the state; it is woman who is associated with the divine, as opposed to the human, law. The figure of Antigone upholds the divine law when she buries her brother Polyneices (twice) in defiance of her uncle Creon, who has ordered that the corpse of a man who threatened the integrity of the state will be left to rot in the sun, torn by beasts and birds.
Butler's affinities with a philosophical tradition arising from Hegel--the Frankfurt School of neo-Marxist philosophers and social critics (though she rarely if ever refers to them in her work)--are not limited to her use of difficult language, which notoriously won her a Bad Writing Award from the journal Philosophy and Literature. Butler shares with the Frankfurt School a fundamental, one might say foundational, debt to the Hegelian dialectic, which Marx harnessed in his theories of history. Hegel explains his dialectic in the Preface to the Phenomenology of Spirit:
Knowledge is only actual, and can only be expounded, as Science or as system; and furthermore, that a so-called basic proposition or principle of philosophy, if true, is also false, just because it is only a principle. It is, therefore, easy to refute it. The refutation consists in pointing out its defect; and it is defective because it is only the universal or principle, is only the beginning. If the refutation is thorough, it is derived and developed from the principle itself, not accomplished by counter-assertions and random thoughts from outside.
The Hegelian dialectic is a philosophical tradition a classical liberal humanist like Martha Nussbaum does not, apparently, have much sympathy for. It's unfortunate that Nussbaum did not take on this philosophical difference in attacking Butler in The New Republic last February. Instead of accepting the work as being of a tradition "that seeks to provoke critical examination of the basic vocabulary of the movement of thought to which it belongs," in Butler's self-characterization, Nussbaum isolates her as a philosopher:
Butler gains prestige in the literary world by being a philosopher; many admirers associate her manner of writing with philosophical profundity. But one should ask whether it belongs to the philosophical tradition at all, rather than to the closely related but adversarial traditions of sophistry and rhetoric.
According to Nussbaum, Butler is a "new symbolic type" of feminist thinker, influenced by a lot of French "postmodernist" ideas. In Nussbaum's vision, Butler is the Pied Piper of academia, traipsing off with all the "young feminists" behind her. Not only does Nussbaum claim that Butler's ideas are philosophically soft (if they are even philosophy at all), but she claims that Butler is leading a trend away from engaged feminism, having traded "real politics" for "symbolic verbal politics." The "new feminism" of Judith Butler "instructs its members that there is little room for large-scale social change, and maybe no room at all." From here, Nussbaum stoops to condescension ("In public discussions, she proves that she can speak clearly and has a quick grasp of what is said to her") and, ultimately, after several swipes at Butler's "sexy acts of parodic subversion," to the astonishing claim that Butler "purveys a cruel lie, and a lie that flatters evil by giving it much more power than it actually has": Butler's "hip quietism," according to Nussbaum, "collaborates with evil."
In Antigone's Claim, it is not only Antigone's public grief over Polyneices and her insistence that she bury him that absorbs Butler's interest but also the way in which her defiance of Creon, her condemnation to death and the taking of her own life (like her mother, Jocasta, she hangs herself) "fails to produce heterosexual closure for that drama"--if Antigone had complied, she would have married Creon's son and presumably become a mother. This, Butler claims, "may intimate the direction for a psychoanalytic theory that takes Antigone [as opposed to Oedipus] as its point of departure," namely, a psychoanalytic theory that would step outside the confines of compulsory heterosexuality.
And yet Butler's attraction to this particular family drama goes further back. While for Freud and for Lacan after him the Oedipal drama is a paradigm that in various ways instates, by way of prohibition, normative heterosexuality and kinship relations, Butler views this drama differently. In its deviations from the law and in its apparent need for prohibition, the most famous Theban family represents not just the predicament of those who live on the sexual margins but in a more historical sense, the family and kinship relations of our times:
Consider that in the situation of blended families, a child says "mother" and might expect more than one individual to respond to the call. Or that, in the case of adoption, a child might say "father" and might mean both the absent phantasm she never knew as well as the one who assumes that place in living memory. The child might mean that at once, or sequentially, or in ways that are not always clearly disarticulated from one another. Or when a young girl comes to be fond of her stepbrother, what dilemma of kinship is she in? For a woman who is a single mother and has her child without a man, is the father still there, a spectral "position" or "place" that remains unfilled, or is there no such "place" or "position"?... And when there are two men or two women who parent, are we to assume that some primary division of gendered roles organizes their psychic places within the scene, so that the empirical contingency of two same-gendered parents is nevertheless straightened out by the presocial psychic place of the Mother and Father...that every psyche must accept regardless of the social form that kinship takes?
Butler sees in the Oedipal story an allegorical reflection of things as they presently are; what if, rather than prohibiting such things, we took them as our starting point; what if we accepted the nonnormative? Second, Butler wants to move the fulcrum of the drama a generation forward because Antigone occupies a position not only between life and death, and not only between private and public, between the family and the state: Antigone figures for Butler a desirable transition into the world of ethics that does not forget familial origins. This is made clear in Antigone's extended exit speech, one Butler focuses especially on. On the point of being led away to her death, Antigone argues that her brother Polyneices is irreplaceable and therefore had to be honored by her even though it means her own death. A husband or child could have been replaced, but since her parents are no longer alive, not a brother.
What is the law that lies behind these
One husband gone, I might have found
or a child from a new man in first child's
but with my parents hid away in death,
no brother, ever, could spring up for me.
Such was the law by which I honored
In this speech one senses that Antigone is finally at peace. For she, like the rest of her family, is characterized as much by her personal moral sense as she is by her strange kinship predicament. And one senses in Butler's interest in these lines a homage to those who have lived, or have tried to live, and to those who have died "on the sexual margins."
I have been waiting for Manifesta to come out. I had certain hopes for this book. In particular, I was looking forward to using it as a corrective addition in a course I'm teaching on "Third Wave Feminism and Girl Culture." When I first taught this class last spring, my students became increasingly frustrated with the overwhelmingly personal tone of the contemporary feminism we were reading. Our central texts, and until now they have been the central texts of the self-proclaimed Third Wave, were three anthologies, all published in the past five years: Barbara Findlen's Listen Up: Voices From the Next Generation; Rebecca Walker's To Be Real: Telling the Truth and Changing the Face of Feminism; and Leslie Heywood and Jennifer Drake's Third Wave Agenda: Being Feminist, Doing Feminism. While each of these collections takes its own approach to the Third Wave, they share an emphasis on the singular experience of young women and the occasional young man as grounds for a new generation of feminist politics ("young" in this context generally designates those born between 1964 and 1980). Specifically, all three anthologies grapple with how to combine some version of feminist politics with what Third Wave Agenda calls the "lived messiness" of real life. After reading assorted articles in which individual Third Wavers describe their intimate struggles with eating disorders, gender dysphoria, racial difference and antifeminist workplaces or, conversely, their sustaining attachments to various punk rockers, my students begin to ask, "Isn't there some Third Wave theory we could read?"
Last spring I suggested to my students that, for the moment, this return to experience in all of its messy multiplicity might be the unifying theory of the Third Wave (we might see it, for instance, as a historically necessary return to the "personal" moment of "the personal is political"), but I share their longing for a militant, argumentative feminism--one that would abandon the personal essay with its fetishization of contradiction and get on with elaborating a political program. Contemporary feminism needs the kind of intervention Manifesta purports to be. Billed as "a powerful indictment from within of the current state of feminism, and a passionate call to arms," Manifesta aims to challenge the experientialism and fragmentation of the emerging Third Wave with history, political argument and activism. These are, to my mind, exactly the grounds on which to confront the Third Wave, but how effectively Manifesta manages this confrontation is another question entirely.
Written by Jennifer Baumgardner and Amy Richards, both journalists, activists and Third Wavers themselves, Manifesta turns out to be a strange book. Some of this strangeness no doubt derives from its collaborative production. The two writers seem to be trying to repress, rather than sharpen, their differences, and this results in a book that is, narratively, both bland and contradictory by turns. This general atmosphere of forced consensus extends to the content as well. As Richards outlines in her introduction (each writer provides an introduction, not to the book but to herself), she and Baumgardner created Manifesta by combining their separate book projects, one on activism and the other a cultural analysis of current feminism, into one text. The end result is a long, wide-ranging and episodic book that touches on everything from Barbie and Riot Grrrls to voter registration and Title IX without ever fully integrating its cultural and activist components. Perhaps the strangest thing about the book is its title, for Manifesta is neither short nor scrappy like the best of its genre (e.g., the SCUM and Communist manifestoes). I was, however, encouraged to find that the book does contain (finally! on page 278) an actual "thirteen point" manifesta that distills its uncontroversial pro-choice, pro-ERA, anti-domestic violence agenda.
Its structural peculiarities aside, Manifesta does supply several potentially powerful correctives to contemporary feminism--the first of which is a historical perspective. One of the striking features of works of Third Wave feminism published so far is their general impatience with, and desire to break from, the feminist past. (Although the editors of both Listen Up and Third Wave Agenda make a point of pledging their allegiance to the Second Wave, their contributors for the most part do not.) Third Wavers frequently accomplish this break by declaring the Second Wave outmoded, unrealistically militant and irrelevant to the lives of young women. Melissa Klein describes this renunciation in her contribution to Third Wave Agenda, "Duality and Redefinition":
Many young women hesitate to take on the mantle of feminism, either because they fear being branded as fanatical "feminazis" or because they see feminism not as a growing and changing movement but as a dialogue of the past that conjures up images of militantly bell-bottomed "women's libbers."
In Third Wave writing, reductive caricature--those "bell-bottomed feminazis"--often displaces and deters real historical knowledge about the politics, accomplishments and legacy of the Second Wave, not to mention earlier feminisms. (For an especially sharp and poignant instance of the Third Wave's failure to recognize the Second, see the foreword and afterword to Rebecca Walker's To Be Real, in which a bewildered Gloria Steinem and Angela Davis wrestle with the treatment that feminism of the sixties and seventies receives in the book.)
Baumgardner and Richards reject this species of feminist ahistoricism. Point 5 of their manifesta aims
To tap into and raise awareness of our revolutionary history.... To have access to our intellectual feminist legacy and women's history; for the classics of radical feminism, womanism, mujeristas, women's liberation, and all our roots to remain in print; and to have women's history taught to men as well as women as a part of all curricula.
Against the Third Wave's rebellious declarations of independence, Baumgardner and Richards insist on a cross-generational, continuous understanding of feminism secured through the study of feminist history. "Having no sense of how we got here," they write, "condemns women to reinvent the wheel and often blocks us from creating a political strategy." Manifesta works throughout to supply some of this prehistory by linking current feminist cultural forms and figures to earlier ones. The Lilith Fair, for instance, is presented in the tradition of the Michigan Womyn's Music Festival, and prosex profemininity Girlie feminists are recognized as descendants of Helen Gurley Brown.
The authors systematize their version of feminist history in a chapter titled "What Is Feminism?" Here they produce a sketchy, breakneck overview of United States feminism from Seneca Falls, through the Nineteenth Amendment, the Second Wave and the ERA, up to the Third Wave. They make some attempt to be multiculturally and politically inclusive by mentioning Native American matriarchies, Sojourner Truth and Emma Goldman, but what they call feminist history here is fundamentally the history of white, middle-class liberal feminism and its record of US governmental reforms. Manifesta's restricted focus on liberal feminism is, unfortunately, systemic. In the rest of the book, where Second Wavers provide most of the historical counterpoint, Baumgardner and Richards repeatedly offer up liberal feminists as representative of all feminism: Gloria Steinem, Betty Friedan, Gloria Steinem, Carol Gilligan, Gloria Steinem... Please note that our authors met while interning at Ms.
Feminists on the left and feminists of color will not find their history represented in Manifesta. The contributions of Audre Lorde, Barbara Smith, Lydia Sargent, bell hooks, Heidi Hartmann, Gloria Anzaldúa and Cherríe Moraga, to name only a few, go pretty much unmentioned. This historical prejudice is especially striking, given that recent anthologies tend to date Third Wave feminism from the critiques that women of color launched against liberal feminism toward the end of the Second Wave. In this context, Manifesta's historical sensibility reads as reaction, as a call for a return to some imagined white, homogeneous Second Wave feminism. On the few occasions that Baumgardner and Richards deign to mention leftish feminisms, they criticize leftists not for their politics but for being unnecessarily divisive, for undermining some presumed feminist consensus. Barbara Ehrenreich and Katha Pollitt, for instance, receive sharp criticism for having the gall to "[point] their fingers" at other feminists.
This anxiety about feminist dissent permeates Manifesta. Like a mantra, Baumgardner and Richards repeat phrases like "everyday feminism," "the same old feminism" and "organic" feminism, as if there were some reassuring common sense that united all feminists. For our authors, this "same old feminism" designates the same old liberal reformism, and while I praise their historical instincts--the Third Wave needs its past more than it knows--I wish Baumgardner and Richards had worked harder to be more fully historical. Not only do they provide the feminist history that is most likely to be familiar to readers without their help (through mainstream institutions like Ms., NOW and the Democratic Party) but their reductive version of the feminist past is unlikely to speak to the interests and experiences of women of color, working-class and radical women, or queers (though of all differences among women, they give the most lip service to sexual difference). Manifesta's history simply isn't adequate for comprehending, much less galvanizing, the actual class, racial, sexual and political heterogeneity of American women.
The second correction that Manifesta brings to the Third Wave is an insistence on political argumentation. If Third Wavers are vulnerable to charges of navel-gazing, of musing endlessly and confessionally over the contradictions between feminism and life, the authors adamantly resist this deferral of political consciousness. Throughout Manifesta they insist on making feminist sense of the world, using anecdotal narratives and statistical data (they admit to being obsessive fact-checkers) to remind us that the pay gap between women and men persists and remains substantial (74 cents to the dollar, by current calculations), that rape and domestic violence still operate to restrict women's independence, that the sexual double standard continues to distort female sexuality and that reproductive rights are only partially and tenuously secure. Although their political consciousness remains disappointingly close to their own experiences and needs as young professional white women (they give an inordinate amount of time to the injustices that face female journalists in New York City, while other feminist issues, like daycare, racism, gay-bashing and collective bargaining in the pink-collar ghetto, receive little to no treatment), at least Baumgardner and Richards model the process of politicizing experience, of seeing the personal as political. "Consciousness-raising," they argue, "must precede action."
At a deeper level, however, Manifesta simply isn't argumentative enough. In fact, the argument we most expect from a work of contemporary feminist theory--a systemic analysis of the causes of women's oppression today--is entirely absent. If the Third Wave intends to remake feminism for this generation, then it needs a comprehensive account of the specific material conditions that currently determine (and determine differentially) the social and economic position of women in the United States and outside the United States as well. Such an account requires thinking through systems (capitalism, patriarchy, racism, homophobia) in the way many Second Wavers did, although it does not require that the Third Wave simply redeploy arguments generated in the seventies. After all, material conditions change. Instead of systemic argumentation, however, Baumgardner and Richards offer up a loose platform of issues: prison reform, pay inequality, military access for women, negative body images, the ERA, egalitarian healthcare, etc. Because Manifesta lacks a coherent structural account that could link these disparate issues (e.g., through the underlying socioeconomic processes that produce them), readers are unlikely to recognize any inner logic in this collection of so-called women's issues. Nor can Manifesta provide an argument for prioritizing one issue over another. In Baumgardner and Richards's account, feminism becomes analytically rootless, seemingly implicated everywhere, but no more effective or necessary in one arena than another.
In the absence of sustained structural analysis, our authors use large quantities of populist boosterism to hold the book together. Their populism underwrites two of Manifesta's larger claims, the first of which is that despite what critics say, feminism is everywhere in contemporary culture, just waiting to be acknowledged. The authors announce the existence of what they call a contemporary "Feminist Diaspora"--a large, dispersed population of "everyday" feminists who embody the Second Wave's success in establishing feminism as part of our cultural common sense. "For anyone born after the early 1960s," they assert, "the presence of feminism in our lives is taken for granted. For our generation, feminism is like fluoride. We scarcely notice that we have it--it's simply in the water." Of course this is a controversial proposition, as it assumes that the feminism of the sixties and seventies was disseminated uniformly to young women throughout the United States, irrespective of class, racial, educational or geographical distinctions. You get a very different picture of feminism's reach if you talk to women who, although "born after the early 1960s," were raised in rural areas, in immigrant families or in working-class neighborhoods. But if it's true, as our authors say, that feminism can now be taken for granted, that it has become part of popular consciousness, this presents Baumgardner and Richards with a unique dilemma. "The only problem," they acknowledge, "is that, while on a personal level feminism is everywhere, like fluoride, on a political level the movement is more like nitrogen: ubiquitous and inert." So even though they see "a generation of [young women] leading revolutionary lives," our authors concede that these same women are "best known for saying, 'I'm not a feminist, but...'"
Point 1 of the manifesta contains their plan for attacking this lack of feminist self-identification: "To out unacknowledged feminists, specifically those who are younger, so that Generation X can become a visible movement and, further, a voting block of eighteen- to forty-year-olds." As far as I can tell, "outing," in this context, consists of making feminism so enticingly broad and nondemanding that young women, realizing they are in no way required to interrogate themselves or their social practices, will claim feminism for themselves. "Maybe you aren't sure you need feminism," Baumgardner and Richards coax,
...or you're not sure it needs you. You're sexy, a wallflower, you shop at Calvin Klein, you are a stay-at-home mom, a big Hollywood producer, a beautiful bride all in white, an ex-wife raising three kids, or you shave, pluck, and wax. In reality, feminism wants you to be whoever you are--but with a political consciousness.
By asserting that young women are already feminists, if unconscious ones, Baumgardner and Richards feel empowered to claim that there is, indeed, a feminist "movement" afoot today. Although they admit that it does not consist of "a huge force of conscious feminists" (i.e., it does not look like anything we'd recognize as collective action), they repeatedly refer to "the movement" as if saying the word could call the social form into being. I share Manifesta's desire for a movement (the fizzled Riot Grrrl was arguably the closest--and it wasn't very close--we've come to collective feminist action in the last decade), but I don't believe that calling whatever women do to survive "a movement" or trying to swell the feminist ranks with prepolitical young women is the most effective way to get us there.
Baumgardner and Richards's populist strategies also emerge in the second of their larger claims, namely that political differences between types of feminism really don't, and ideally shouldn't, matter all that much. Our authors take a staggeringly latitudinarian approach to feminism. They stage extended defenses of Naomi Wolf and Katie Roiphe, both of whom most feminists consider conservative backlashers, in order to assert their rightful membership in the feminist camp. "We have to put down our relentless search for feminist purity," they argue,
...and look at Katie Roiphe, Elizabeth Wurtzel, Naomi Wolf, and the rest of the emerging young women as what they are: feminists, the next generation.... Yes, all feminists deserve critique and debate, but save your political vitriol for the young babes who are right-wing and political.
Baumgardner and Richards also extend feminist inclusion to "Girlie" types, those young women, vaguely associated with Bust's readership, who find personal empowerment in the cultural trappings of traditional adolescent femininity. They even make a case for Monica Lewinsky as a contemporary feminist icon, calling her "a twenty-three-year-old White House intern who owned her own libido and sexual prowess."
What our manifesta writers hope to gain by stretching feminism to its outer limits in order to include Roiphe, Wolf, Girlies and Lewinsky is a kind of "big tent" feminism that could take on "right-wing babes" like Christina Hoff Sommers, Laura Ingraham and Ann Coulter. And they are not the first Third Wavers to promote this kind of feminist populism. Rebecca Walker, in To Be Real, argues that we should "[broaden] our view of who and what constitutes 'the feminist community,'" so as to "stake out an inclusive terrain from which to actively seek the goals of societal equality and individual freedom." What they lose in the stretch, however, is any real content to feminism, other than the crudest and too often imaginary distinction between the right and left wing. Baumgardner and Richards would do for feminism what Clinton did for the Democrats over the past eight years: try to absorb, rhetorically, everyone from left-liberals to centrists in order to build a strategic coalition against the radical right. But why should the broad spectrum of feminists be forced to define themselves negatively and homogeneously against a few shrill right-wingers? While feminists need to be able to come together around issues that concern us, and I think we do, our differences are politically meaningful and, to my mind, ultimately productive. Roiphe, Wolf et al., for instance, raise important questions about the Third Wave revalorization of beauty, sexual power and femininity. What happens to feminism when it reclaims the very sources of power the patriarchy has always been happy to grant us? Why is it difficult to recognize feminist "agency" in the circumstance of a young female intern, smitten with male presidential power, dropping to her knees? Rather than subordinate our differences in the service of the flabby populism Manifesta promotes, I would like to see contemporary feminism embrace contention, sharpen its differences and strengthen its analysis.
There are limits, however, even to Baumgardner and Richards's feminist magnanimity. Their inclusionism breaks down not only around the "divisive" left but in their engagement with psychoanalytic Second Waver Phyllis Chesler. Chesler elicits their ire for, apparently, using the wrong tone of voice. In her 1997 Letters to a Young Feminist, Chesler draws on her longstanding engagement with feminism to delineate what she sees as the Second Wave's "legacy" to the next generation. Specifically, she focuses on the contradictions produced by Second Wave feminisms (e.g., between the ideology of "sisterhood" and the reality of female competition, between movement egalitarianism and the hierarchies "professional" feminism reproduced) and presses younger feminists to learn from and supersede these contradictions. In keeping with her training, Chesler approaches her Letters through the lens of the family drama and uses the persona of a feminist mother to address imagined feminist daughters (and, in the last chapter, her real-life feminist son). The phony intimacy of this address makes for some serious rhetorical melodrama: The reader is regularly addressed as "darling" and "my dear" by an overbearing Ma Chesler. Despite its stylistic goofiness, however, Chesler's book remains one of the few Second Wave feminist "memoirs" (and there are now many) that work to instrumentalize, rather than glorify or recant, the feminist past in order to serve the feminist future.
Baumgardner and Richards are unable to recognize how Chesler's book, like their own, attempts to build a bridge between the Waves. Instead, in an angry "Letter to an Older Feminist," our authors perform their rebellion against Chesler and her cohort, exclaiming "You're not our mothers." "We let you off your mother trip," they announce, "Now you have to stop treating us like daughters. You don't have the authority to treat us like babies or acolytes who need to be molded." As much as our authors say they want to connect with the Second Wave, they clearly want the connection on their own terms. It's OK for Chesler to participate in the Third Wave as an icon, as an inspiring bit of history, but Baumgardner and Richards would rather she quit trying to contribute her own work. "Read our books, buy our records," they command the Older Feminist. Ever vigilant of ageism when it's directed at younger feminists, here Baumgardner and Richards themselves, unnecessarily, reproduce a generation gap.
My favorite part of Manifesta, and the final corrective it offers to the Third Wave's nearly exclusive focus on cultural critique, is its insistence on activism. In the final section of the book, in a chapter titled "What Is Activism?" Baumgardner and Richards push young feminists to take action. "Activism," they write, "starts with the acknowledgment of injustice, but it doesn't stop with the rant...or even with the manifesta." To insure that their readers develop realistic expectations, the two debunk what they say are four myths about activism: that "activism will bring an immediate and decisive victory," that activism "has to be huge," that activism requires "superleaders" and, finally, that contemporary feminism is "politically impotent." Baumgardner and Richards also challenge the common preconception that volunteering is necessarily the highest form of activism. They make a fabulous distinction between "activist" and "charity" types of volunteer work, defining the latter as those positions (like candy stripers and literacy instructors) that have a long tradition of relying on unpaid female labor. Readers are directed away from the feminized sector and are encouraged instead to turn their efforts toward the "activist" groups--those "organizations that are too ahead of their time to be funded by the government"--and to continue to lobby for pay for their work. Central to successful activism, Baumgardner and Richards suggest, is a "clear intention, a realistic plan, and an identifiable constituency," and they provide steps for developing these strategic elements. In addition to an appendix containing contact information for numerous activist organizations (along with record labels, makeup brands and sex-toy shops), Baumgardner and Richards also provide a series of "creative social justice" issues that they think warrant activist involvement, such as political asylum for female refugees who have suffered gendered forms of violence, getting female reproductive care into prisons and pressing the National Honor Society to strike down its exclusion of pregnant women. For each issue they provide concrete avenues for action: Lobby the President, recruit Ob-Gyns to go into prisons, petition the NHS with lists of male members who have impregnated women.
While I love its demystification of activism, I remain unenamored with Manifesta's overall political vision, which never moves much beyond liberal reformism. For all their talk of "revolution," Baumgardner and Richards are primarily interested in, as they call it, putting the "participatory back into participatory democracy." The book, moreover, contains no clear sense of how issue-by-issue reformism of the type they advocate could lead to the "revolutionary movement" and larger social transformation they often invoke as their long-range goal. Despite its political tunnel vision, however, Manifesta works productively, in my view, to reorient the Third Wave toward action, particularly action beyond just the cultural level. Baumgardner and Richards encourage young feminists to engage with politics, the law and (to some extent) the economy, and they supply concrete strategies and realistic expectations for beginning this kind of activist work. Manifesta provides a solid starting place for reformist-style activism, and in the current moment, any activism is better than none. Who knows how young feminists might be revolutionized through the types of activism Baumgardner and Richards advocate; Manifesta could lay the groundwork for more radical forms of political action.
All in all, I think Manifesta suggests a formula, if not the specific content, for a better version of Third Wave feminism. We need to build on the feminisms that have preceded us, but we need the history of all feminisms, not just the least controversial, most mainstream forms. We need to embrace political argument, but we need to root our arguments in a larger understanding of the conditions that oppress us--all of us. We also need to be able to argue among ourselves about what feminism at this historical moment ought to look like, and to do that we have to dispense with the idea--itself an artifact of the backlash--that feminism needs warm bodies more than it needs theory or principles. We need to fight the seemingly widespread preconception that a state of feminist grace is prerequisite to action and that essay writing should be our preferred mode of activism. We need to get busy in the ways Manifesta urges and in many more. Without meaning to, Manifesta also prompts us, through some of its engagement with "older feminists," to think about how the Third Wave may be founding itself on unexamined ageism. In the end, a better version of Third Wave feminism might involve changing the name as a first step toward unloading altogether the dubious politics of generationality.
The twentieth century produced few American heroes like Joe DiMaggio. He was arguably the best all-around ballplayer who'd ever taken the field, a unique combination of power, speed and grace, a lifetime .325 hitter with a classic swing and an unworldly calm whose fielding was as nearly flawless as it seemed effortless. He was not a fidgeter, adjusting batting gloves a hundred times (there were no batting gloves). Once he squared his bat, said his friend Tony Gomez, "the guy was a statue." There was no wasted motion on the field--he flowed to the ball--and no hotdogging: The fielders' mitts were too small for snap-catches. Those of us who saw him play when we were teenagers would caricature the batting styles of other players, but we all wanted to look and move like DiMaggio. He was also the possessor, as any fan knows, of what is the most extraordinary feat in baseball, and perhaps in any sport, a fifty-six-game hitting streak that defies all statistical logic and that most people believe will never be matched again. That in itself is the material of myth.
But there was something else as well. When he first appeared in a New York Yankees uniform in 1936, he seemed to come from nowhere at the very moment when both the Yankees and a depressed nation--and the rising second generation of Italian-Americans--seemed to need him most. Paul Simon's line "where have you gone, Joe DiMaggio," could have been written as anticipatory longing thirty years before it became ironic sentimentality.
Unlike the boisterous beer-swilling Babe Ruth, who'd retired the year before, DiMaggio, the son of an immigrant Sicilian fisherman from San Francisco, became the essence of that elusive thing called class. He rarely spoke; he dressed superbly--another thing he would become known for--and he seemed to conduct himself, both on and off the field, with a royal calm, even an icy distance, that only enhanced the allure. The Yankees, in those days when baseball was the national pastime, had won the World Series just once since their Murderers' Row rampage of the 1920s. In the four years after he arrived, they would win four times. In his thirteen war-interrupted seasons--the last was 1951--they would win the pennant ten times. He played not only to win--to drive his team to win, often playing through his own pain, the bone spurs in his heels, the aching knees, the trick shoulder--but to play flawlessly. He was the epitome of Yankees royalty.
And somehow, after those thirteen seasons, when the myth might have faded into an endless haze of celebrity golf tournaments and testimonial dinners, it seemed only to thrive--through the 286-day klieg-light royal marriage to Marilyn Monroe, the ensuing divorce and the love that seemed to survive both, through the Mr. Coffee and Bowery Bank commercials and through tawdry rounds of high-priced baseball-card shows and memorabilia signings--little seemed to tarnish the mythic glow. If anything, the forty-eight years after DiMaggio's retirement--he died in 1999--seemed only to burnish it. Almost from the moment he arrived in New York, people wanted to touch him, do him favors, run his errands, drive him places, give him things. Cops gave him access to places denied anyone else. He rarely paid for his own meals, his own cars or even his own hotel rooms. There would always be guys eager to be his delivery boys, to bring him women--mostly the blond showgirls he preferred--even some who moved out of their homes to be with him, to take care of him. Anything for the Dago. The namewas used with so much affection that it became an honorific.
But of course there was more--lots of it--and Richard Ben Cramer is there to mine every ugly moment: the money, ultimately more than a million, that came under the table in hundreds and two hundreds from mobsters (who adored him even more than did other American males, and who found him a useful draw to Toots Shor's, El Morocco or the other clubs and restaurants they controlled in New York); DiMaggio's compulsive whoring, combined with his possessiveness--unto physical abuse--of his two wives; the estrangement from his own brothers, who were also big-league ballplayers; frosty rejection of his son (except when publicity photos were required), who would die of a drug overdose; the envy directed at other great players; the grudging World War II military career that he spent in safe, warm places playing baseball for the prestige of the brass under whom he served; the obsessive money-grubbing--$150, or $175, for each signed baseball, each signed bat, each photograph, thousands upon thousands of them, deals upon deals.
Cramer contends that DiMaggio not only wanted the money--he was pathological in the thought that others would profit: "Who else would make money off the deal? How much? Why should those guys make a buck off my life?" The fear went back to the beginning of his career, to the days before free agency when ballplayers were chattel: Club owners like Ruppert beer baron Jacob Ruppert of the Yankees and his general manager Ed Barrow owned not just the players but many of the writers and columnists as well. You could try to hold out, but in the end, it was the owners who set the terms; you either played for the team that owned you or you didn't play at all. Worse, as DiMaggio discovered early in his career, even the attempt was likely to expose you to a torrent of press and fan abuse as an ingrate. The same newspaper hacks who could manufacture heroes could just as easily be turned to embarrassing them or tearing them down. DiMaggio, the idol who was making the owners additional millions in attendance, was lucky to get his $25,000, or his $40,000. In the Depression years, those seemed like princely sums. In a way, you could understand the paranoia about other people making money off you. Lots of them tried.
In the course of telling the story, Cramer seems to have turned over every rock in DiMaggio's life, but in the end even he seems uncertain how to frame his flawed hero's life, caught up, on the one hand, in the man's greatness and lavishing us, on the other, with his rage, his distrust, his shabbiness.
DiMaggio excelled and continued to excel, against the mounting "natural" odds. He exceeded, withal, the cruelest expectations: He was expected to be the best--and he was. He was expected to be the exemplar of dignity, class, grace--expected to look the best.... And he looked perfect.
DiMaggio did for us--for the sake of our good opinion--through every decade, every day. He was, at every turn, one man we could look to who made us feel good. For it was always about how we felt...with Joe. No wonder we strove for sixty years to give him the hero's life. It was always about us. Alas, it was his destiny to know that, as well.
Of course it was always about us; what else could it be about? But as with a lot of other latter-day muckraking of heroes "who did for us"--Roosevelt, Eisenhower, Kennedy--the ground rules have changed. Even the un-kept, independent sports writers of the 1930s and 1940s would never have written the other DiMaggio story, would have respected the man's privacy, as the White House press respected Kennedy's. (Through Marilyn Monroe, of course, the two stories were linked: DiMaggio thought maybe the "fucking Kennedys" had killed her.) If we were charmingly naïve then, a nation of hicks who liked simple morality tales, our confessional age now demands full disclosure--we expose our potential heroes before they even have a chance to show their stuff. Cramer, who won a Pulitzer Prize for international reporting and wrote a fine book about the 1988 presidential campaign, gets himself caught in between--still in love with the performance, the style, the heroism, but probing the private, inner man until little is left. Heroes on pedestals are all fair game. But Cramer gives us little help in squaring the two DiMaggios. How do we hold the one without forgetting the other? In the end, it's even hard to square what Cramer tells us about DiMaggio's admiration for--and friendship with--people like Woody Allen with the shallow DiMaggio he mostly gives us.
What makes that even more exasperating is that Cramer gets into his characters' heads, reports events and quotes conversations with no attribution. The book's acknowledgments include a huge list of people, from old ballplayers to Henry Kissinger, himself a DiMaggio idolater from the 1930s who would later sit with the Clipper at Yankee Stadium and get enlightenment about the subtleties of big-league pitching and hitting. But there are no footnotes, no lists of sources. In the hours after the 1989 San Francisco earthquake, Cramer reports, DiMaggio rushed to his sister's house in the Marina--the house, which he had given to his family many years earlier, was undamaged--and emerged with "his big right hand around the neck of a garbage bag...which held six hundred thousand dollars, cash." How does he know that--not the part about the bag, but about the contents? And where did the cash come from? (It seems to have belonged to some long-gone mobster who was making certain that he could make a fast exit if necessary, but we are not sure.) There's also the touching story about Marilyn Monroe's tour entertaining the troops in Korea in 1954, three years after DiMaggio--who wanted his wives to be homebodies and never approved of their careers--had retired. "Joe," she said on her return, "you never heard such cheering." "Yes, I have," he said. Where did that come from? And when "he was off to himself, on his cot, thinking about (his first wife) Dorothy," where did that come from?
To compound the exasperation, Cramer likes to affect a wise-guy writing style that's often more annoying than evocative. The ambient sporting life of 1930s New York is itself a nice story, full of Guys and Dolls characters--prizefighters, jockeys, ballplayers; Broadway showgirls; politicians like La Guardia, columnists like Walter Winchell and Sidney Skolsky; small-time hoods like Jimmy "Peanuts" Ceres, who drove DiMaggio around, and some big-time ones as well, Ruggiero "Richie the Boot" Boiardo, Joe Adonis, Abner "Longy" Zwillman, "who put the 'organized' in organized crime"; Toots Shor himself, who loved the Dago and would later be spurned by him, as would so many other onetime friends. But the Runyonesque rhetoric gets in the way: sentences like "See, Joe had to have a private life," or "See, Gomez was gone," or "In the sixth, Joe got ahold of a pitch...", or "Winchell, Len Lyons, that nosy Kilgallen broad; even the battle-ax, Louella Parsons, used to write up Joe like an old friend" or (even more bizarre) "Joe was digging for second base, when Gionfriddo, in an act of God...and--Cazzo! Figlio di putana!--stole the home run away from DiMaggio." Now who said (or thought) that?
It's hard to deny Cramer's portrait of DiMaggio as an empty and increasingly lonely and embittered man, whose lifelong act as an aging public monument could only have added to the bitterness. "From the start," Cramer writes early in the book, "he had to have it both ways: he wanted to be well known at what he was known for--and for the rest, he wouldn't be known at all." We once allowed our heroes that privilege--but as Cramer's book demonstrates, we permit it less and less, either to the living or the dead. If DiMaggio had cooperated, he would probably have received more consideration, but DiMaggio being who he was, no such cooperation could have been expected. In the end, our sympathy is restored only by the venality of his lawyer Morris Engelberg, who continues to mine DiMaggio's memorabilia and exploit his name even more ruthlessly than DiMaggio did. In the penultimate moment in Cramer's book, a few minutes after DiMaggio's death, there is Engelberg, in DiMaggio's room, ordering the nurse to force DiMaggio's 1936 World Series ring, the only genuine one he had left, from the dead hero's finger. When the nurse succeeded, "Morris yanked [it] out of his hands, and left the room in a hurry." He would claim that DiMaggio "gave him that ring, on his deathbed--before Joe died in his arms."
Thirty years ago, I went to the San Francisco Giants Arizona spring-training camp to do a magazine piece on Willie Mays, another of our imperfect diamond heroes. How much, Mays asked, was he going to get paid for cooperating? At that point, I decided I would simply hang around for a week or two and watch and listen. There was little he could tell me, I decided, that would strengthen the piece. (In the days following, I learned more than I ever expected--about Mays, about the changing culture of baseball and about the game itself.) Sometimes, maybe, the work of athletes, like that of dancers or, for that matter, composers or actors or novelists, deserves to be well known, as DiMaggio seemed to wish, without the unceasing pursuit and exposure of all the rest. In some cases, say in Mozart's or Wagner's or J.D. Salinger's, or maybe even in Bill Clinton's, if you can't separate the neuroses or the anti-Semitism or just the ordinariness of a man from the public performance--you may never know greatness at all. But it gets harder every day.
"Simone de Beauvoir said 'Books saved my life.' I think that's true for me," announced Gloria Whelan in accepting her National Book Award recently for Homeless Bird (which won for Young People's Literature). It was a refreshing zenith in the remarks that evening, and I suspect that what she said holds true for many of us--or that books save us from a certain type of life, anyway, one more arid and circumscribed than we'd prefer. They help us create who we are, in a kind of secular but still miraculous transubstantiation. And who we are--how we determine the nature of that--is a question you will find running like a highway stripe through the essays assembled here.
Are we dispassionate scientists or self-interested exploiters of the less fortunate, whether on the individual or state level? Patrick Tierney's Darkness in El Dorado reaches one conclusion, reviewer Greg Grandin another, slightly askew from Tierney. Does divorce cause long-term damage to children? Andrew Cherlin, some of whose own research has been used by others to support the idea that it does, has a less ominous view in discussing Judith Wallerstein's conclusions. And what is the inescapable bias in reporting on each other, in any respect? Longtime Saul Bellow friend Richard Stern contemplates the question as spurred by James Atlas's new bio of the Nobelist. Peter Schrag offers a variation on the theme while assessing Richard Ben Cramer's life of American icon Joe DiMaggio. When told the hero worship "was always about us," Schrag retorts, "Of course it was always about us; what else could it be about?"
Michelle Jensen begins her overview of Third Wave feminism and the Manifesta of Jennifer Baumgardner and Amy Richards by putting a different twist on the question, noting that, so far, works representing the Third Wave have been personal accounts too much about "us," which leaves one thirsting for a theoretical grounding. And academic theory is invoked again, this time from the classics, Georgette Fleischer reports, in Judith Butler's revisitation of the story of Antigone; she uses the tale to refract out--or perhaps in--a perspective for sexual "outsiders." And through what sort of prism are we to filter a historian's self-history? Paul Buhle considers Arthur Schlesinger Jr.'s beginnings, innocent or otherwise.
Elsewhere in the issue, faith in the transformative prospects of the word may be most evident in Rimbaud's conviction that his poetry would change the world, or in Orwell's more blatantly political reporting, or in W.E.B. Du Bois's double-header life as both political and literary powerhouse. Margaret Atwood and Eduardo Galeano, of course, have spent a lifetime tracing our silhouettes through language--as has Jules Feiffer with his pen and wry sense of paradox.
Last but not least, we come to the issue of who we are in a literal sense, here at The Nation. We take this opportunity to welcome Hillary Frey, who has joined our staff as assistant literary editor. She was formerly managing editor of Lingua Franca. We hope you enjoy the issue.
Click here for Eric Alterman's latest dispatch on Florida.
While partisans debate whether a victorious George W. Bush would nominate Supreme Court Justices who would overturn Roe v.
International solidarity is the key to consolidating the legacy of Seattle.
On Tuesday, November 14, exactly one week after Election Day (and with no President yet in sight), a notable though little-noted disclosure was made to the public. I do not mean the news that the federal judge in Florida had turned down the Republicans' stop-the-hand-count motion, or the news that Bush's lead in Florida was now 388 votes, or the news that a Florida state judge had waffled on Florida Secretary of State Katherine Harris's decree that no county votes would be counted if reported after the 5 pm deadline that afternoon, or, for that matter, anything else that was happening in the murk of the Sunshine State. I mean the news that, according to a poll released by the Washington Post and ABC News, 45 percent of the public wanted George Bush to become President whereas only 44 percent wanted Al Gore to become President (6 percent wanted "neither," 4 percent had no opinion and 1 percent wanted "other"). The claim was all the more striking in view of the hard contemporaneous fact that in the most recent count of the actual vote of November 7, Gore led Bush by a nationwide margin of 222,880 votes.
If anyone ever had doubts that politics in the United States is dominated by polling, this poll should put an end to them. A major poll was, in a manner of speaking, calling the election a full week after the vote--and reversing the known results.
The polls had been mercifully silent since the election. Many had good reason to be. Five of seven major ones had been "wrong" about the outcome of the election. That is, their final counts had failed to reflect the winner on Election Day (though some, it's true, were within the margin of error). The New York Times/CBS "final" poll, which put Bush at 46 percent and Gore at 41 percent, had the margin wrong by more than five points and Gore's final tally off by eight points. The Battleground poll, which gave Bush 50 percent to Gore's 45 percent, likewise got the margin wrong by five points. Others were more modestly in error. CNN gave Bush 48 percent and Gore 46 percent; in the Washington Post it was Bush 48 and Gore 45; and in the Pew Research Center poll (with undecided voters counted), it was Bush 49, Gore 47. Only the Zogby poll, which put Gore ahead in the popular vote by 48 to 46 percent, and a CBS election-morning tracking poll, which gave Gore 45 percent and Bush 44 percent, picked the right winner in the popular vote, and with a margin close to the actual result. All in all, Gore's victory in the popular vote came as a surprise. Of course, it's not literally true that the polls were wrong, since there is a margin of error, and people can change their minds between the day of the poll and the election. On the other hand, election results are the only check on the accuracy of polling that there is--they are to polling what experimentation is to scientific hypothesis--and there is no reason to suppose that a poll whose final measure is 8 percentage points off the election result is not 8 percentage points off year in, year out.
Considering the decisive importance that polling had throughout the race in every aspect of the campaign, including media coverage, fundraising and campaign strategy (in the last few weeks of the election, hearts were lifting and falling on single-point fluctuations in poll numbers), these discrepancies deserved much reflection. The reason they did not get it was that on election night the magicians of public opinion went on to make even more egregious and momentous errors, by prematurely predicting the winner in Florida twice and the winner of the national election once. (The election-night calls made by the television networks, which in turn are based on exit polling done by a single, nearly anonymous firm, the Voter News Service, are not quite the same as opinion polling, since they record a deed--voting--rather than an opinion, but their use of sampling techniques to predict outcomes places them in the same general category as other polls.)
The last of these mistakes, of course, led a credulous Gore to concede the election and then, minutes later, to retract the concession. For a few hours, the networks and the candidates appeared to have assumed the power to decide the election between them. There is every reason to believe, for instance, that George Bush would now be President-elect if, moments before his concession speech, Gore had not got the news that Florida had been declared undecided again. If Gore's concession had gone unretracted, Bush had made his acceptance speech and the country had gone to bed believing it had made its decision, it is scarcely imaginable that the close results in Florida would have been contested. Even now, many observers await a concession by one or another of the candidates as the decisive event. But it is not up to either the networks or the candidates to decide who is to be President; that matter is left under the Constitution to the voters, whose will, no matter how narrowly expressed, must be ascertained.
Then a week later, the polls that had played such an important and misleading role in the election were weighing in again, this time on the Florida battle. The poll that brought the startling, seemingly counterfactual news that Bush led Gore in the public's preference also revealed that six out of ten voters were opposed to legal challenges to the Florida results--possibly bad news for Gore, who had been considering a legal challenge to the infamous butterfly ballot in Palm Beach County. However, observers who did not like that conclusion could find comfort on the same day in a New York Times/CBS poll, which reported that another 6 in 10 were unworried about a delay in finally deciding upon the next President--good news for Gore, who had been relying on time-consuming hand recounts to erase Bush's narrow lead.
If, however, the arts of reading public opinion helped get us into our current mess, perhaps we can take comfort from the hope that they can also help us get out of it. Many observers have suggested that by failing to produce a clear mandate, the ever-changing vote-count of the year 2000--let's call it the Butterfly Election--will cripple the presidency of the winner. They need not worry too much. In our day, it is not only--perhaps not even mainly--elections that create mandates, once every four years. It is polling data that, day in and day out, create our impressions, however incompletely or inaccurately, of what the public wants. Let the new President act in a way that the public approves, as determined by a poll or two, and he will have all the mandate he needs to govern.
A corporate antiviolence program targets students who don't fit in.
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