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On self-help books.
industry has been celebrating the supposed defeat of Napster. The
Court of Appeals for the Ninth Circuit has affirmed the grant of a
preliminary injunction that may well have the effect of closing the
service down completely and ending the commercial existence of
Napster's parent (that is, unless the record companies agree to an
implausible deal Napster has proposed). But despite appearances, what
has happened, far from being a victory, is the beginning of the
industry's end. Even for those who have no particular stake in the
sharing of music on the web, there's value in understanding why the
"victory"over Napster is actually a profound and irreversible
calamity for the record companies. What is now happening to music
will soon be happening to many other forms of "content" in the
information society. The Napster case has much to teach us about the
collapse of publishers generally, and about the liberative
possibilities of the decay of the cultural oligopolies that dominated
the second half of the twentieth century.
The shuttering of
Napster will not achieve the music industry's goals because the
technology of music-sharing no longer requires the centralized
registry of music offered for sharing among the network's listeners
that Napster provided. Freely available software called OpenNap
allows any computer in the world to perform the task of facilitating
sharing; it is already widely used. Napster itself--as it kept
pointing out to increasingly unsympathetic courts--maintained no
inventory of music: It simply allowed listeners to find out what
other listeners were offering to share. Almost all the various
sharing programs in existence can switch from official Napster to
other sharing facilitators with a single click. And when they move,
the music moves with them. Now, in the publicity barrage surrounding
the decision, 60 million Napster users will find out about OpenNap,
which cannot be sued or prohibited because, as free software, no one
controls its distribution and any lawsuits would have to be brought
against all its users worldwide. Suddenly, instead of a problem posed
by one commercial entity that can be closed down or acquired, the
industry will be facing the same technical threat, with no one to sue
but its own customers. No business can survive by suing or harassing
its own market.
The music industry (by which we mean the
five companies that supply about 90 percent of the world's popular
music) is dying not because of Napster but because of an underlying
economic truth. In the world of digital products that can be copied
and moved at no cost, traditional distribution structures, which
depend on the ownership of the content or of the right to distribute,
are fatally inefficient. As John Guare's famous play has drummed into
all our minds, everyone in society is divided from everyone else by
six degrees of separation. The most efficient distribution system in
the world is to let everyone give music to whoever they know would
like it. When music has passed through six hands under the current
distribution system, it hasn't even reached the store. When it has
passed through six hands in a system that doesn't require the
distributor to buy the right to pass it along, it has already reached
several million listeners.
This increase in efficiency
means that composers, songwriters and performers have everything to
gain from making use of the system of unowned or anarchistic
distribution, provided that each listener at the end of the chain
still knows how to pay the artist and feels under some obligation to
do so, or will buy something else--a concert ticket, a T-shirt, a
poster--as a result of having received the music for free. Hundreds
of potential "business models" remain to be explored once the
proprietary distributor has disappeared, no one of which will be
perfect for all artistic producers but all of which will be the
subject of experiment in decades to come, once the dinosaurs are
No doubt there will be some immediate pain that will
be felt by artists rather than the shareholders of music
conglomerates. The greatest of celebrity musicians will do fine under
any system, while those who are currently waiting on tables or
driving a cab to support themselves have nothing to lose. For the
signed recording artists just barely making it, on the other hand,
the changes are of legitimate concern. But musicians as a whole stand
to gain far more than they lose. Their wholesale defection from the
existing distribution system is about to begin, leaving the music
industry--like manuscript illuminators, piano-roll manufacturers and
letterpress printers--a quaint and diminutive relic of a passé
The industry's giants won't disappear overnight,
or perhaps at all. But because their role as owner-distributors makes
no economic sense, they will have to become suppliers of services in
the production and promotion of music. Advertising agencies,
production services consultants, packagers--they will be anything but
owners of the music they market to the world.
What is most
important about this phenomenon is that it applies to everything that
can be distributed as a stream of digital bits by the simple human
mechanism of passing it along. The result will be more music, poetry,
photography and journalism available to a far wider audience. Artists
will see a whole new world of readers, listeners and viewers; though
each audience member will be paying less, the artist won't have to
take the small end of a split determined by the distribution
oligarchs who have cheated and swindled them ever since Edison. For
those who worry about the cultural, economic and political power of
the global media companies, the dreamed-of revolution is at hand. The
industry may right now be making a joyful noise unto the Lord, but it
is we, not they, who are about to enter the promised land.
Failing public schools violate state constitutions, new court decisions say.
Back during the
presidential campaign, George W. Bush called Clarence Thomas and
Antonin Scalia his favorite Supreme Court Justices--a remark widely
interpreted at the time as just smoke-blowing in the direction of the
right. Guess what--it's time to start taking Bush at his word,
especially when it comes to Thomas.
Just weeks after the
inauguration, Justice Thomas has emerged as the new Administration's
judicial patron saint. The top three officials of the Bush Justice
Department--Attorney General John Ashcroft, Solicitor
General-designate Theodore Olson and Deputy Attorney
General-designate Larry Thompson--are all close Thomas friends.
Thomas even officiated at Olson's wedding (also Rush Limbaugh's) and
Ashcroft's swearing-in. While Thomas's wife, Virginia, shovels
Heritage Foundation résumés into the 1600 Pennsylvania
Avenue personnel department, his former clerk Helgard Walker sits in
the White House counsel's office.
After the Court's Florida
decision, Thomas told a group of high school students that his
famous, baffling reluctance to ask questions on the bench grows out
of his childhood fear of being mocked for speaking Gullah (a black
language) in an all-white seminary class. Maybe, but the vindicating
presence of so many friends in the White House seems to have given
the Supreme Court's Garbo new confidence: After nearly a decade on
the sidelines, in mid-February Thomas emerged into the Washington
spotlight at the American Enterprise Institute (AEI) with a
Castro-length jeremiad on what he views as continuing liberal efforts
to stifle him and other conservative culture warriors.
Thomas was nominated for the Court, some African-American and liberal
voices argued that his biography as a black man gave hope that with
time he would moderate his far-right views on affirmative action,
welfare and civil rights. His rulings make their own testimony, of
course, but if that AEI dinner speech is any indication, what is most
remarkable about Thomas is that he has scarcely changed at all,
either in preoccupations or politics. The themes of his speech--a
hodgepodge of cherry-picked libertarian quotes from the likes of
Hamilton, Montesquieu and Thomas Sowell--were instantly familiar to
anyone who waded through his preconfirmation writings as the Reagan
Administration's dismantler of equal opportunity enforcement. Back
then, he praised sports and business as the great crucibles of
character in a free society. In his AEI speech he told of how "the
great UCLA basketball coach JohnWooden taught his players how to play
the game by first teaching them how to lace up and tie their shoes."
Back in 1991, Thomas dodged uncomfortable questions about his friend
Jay Parker, a flack and registered agent for the apartheid-era South
African government. In his speech he went out of his way to praise
Parker as his mentor.
Most of all, what has remained
consistent about Justice Thomas is his swirling hornet's nest of
resentment--that strange combination of megalomania and self-pity
embodied in his famous denunciation of his confirmation hearings as a
"high-tech lynching." At AEI he favorably compared himself and other
conservative culture warriors to Dimitar Peshev, a heroic Bulgarian
civil servant who during World War II secured the rescue of Sofia's
Jews at considerable personal risk. Thomas remains obsessed with the
idea of conservatives as persecuted victims--which, since those
conservatives now run the White House, Justice and Congress, raises
questions about his hold on reality. But the question currently being
floated in Washington judicial circles is whether Thomas, not the
oft-mentioned Scalia, is Bush's favored successor to Chief Justice
We have many male authors known for loving women, fewer known for loving men. Love that is not overtly homoerotic--resolutely heterosexual, in fact--can take on an intimacy and purity untroubled by sex, even if still troubling for its intensity, its incoherence and frequent confusion, violence or aggression, its exclusionary quality. And so it is no surprise to find it so often in novels of war, or the military. In the last half-century American practitioners of this form have included Heller and Mailer, Ward Just, Tim O'Brien and, perhaps most overlooked, James Salter, who is interested in more than the camaraderie among men in uniform but also its inverse as well, the case of the solitary, perhaps a newcomer breaking in. Here is his description of the fighter pilot Robert Cassada from his new novel of that name:
It was his beauty, of course, a beauty that no one saw--they were blind to such a thing.... By beauty, nothing obvious is meant. It was an aspect of the unquenchable, of the martyr, but this quality had its physical accompaniment. His shoulders were luminous, his body male but not hard, his hair disobedient. Few of them had seen him naked, not that he concealed himself or was modest but like some animal come to drink he was solitary and unboisterous. He was intelligent but not cerebral and could be worshipful, as in the case of airplanes.
"They" and "them" are his colleagues, the men of a fighter squadron stationed in Germany in the 1950s. The men--Dunning, Isbell, Wickenden, Godchaux, Phipps, Dumfries, Ferguson, Harlan, Grace--lead restless, incurious, exalted lives, flying every day in the skies above Western Europe, waiting for the conflict that never comes. So conflict comes from within and among the men, who are arrogant, competitive, bored, cussedly suspicious yet trusting, too. They are not alike. Major Dunning is a Southerner and former college football star; Harlan is a rustic, an overgrown farm boy. Wickenden, or "Wick the prick," Cassada's nemesis, was "born in the wrong century. The cavalry was what he was made for, riding in the dust of the Mexican border with cracked lips and a line edged into his hair from the strap of a campaign hat." Cassada is from Puerto Rico, which leads Harlan to wonder what he's doing in the US Air Force. "Puerto Rico's part of the United States," replies Godchaux.
"I don't know. A long time."
"I must of missed hearing about it."
The banter may not recall Catch-22--while sharp, it is seldom witty--but Salter's particular genius is for the inexpressive man. He saves his tenderest regard for Cassada, about whom there is "an elegance...a superiority. You did not find it often." It is perhaps his gravest mistake, for to a reader with less invested in the project, Cassada is the least present, most flattened out, of all the men, the one who never steps out of the page despite being so beautiful or unforgettable as all that. Cassada, which is a revision of an early, out-of-print novel, The Arm of Flesh, should instead be titled Isbell.
In interviews Salter has dismissed The Arm of Flesh as a "failed book," and he says the same in his preface to Cassada. Admitting that the new venture might be "a mistake," he cites "the appeal of the period, the 1950s, barely a decade after the war; the place, the fighter bases of Europe; and the life itself." Cassada, then--in words that I have seen repeated in every notice--is "the book the other might have been."
I think in fact it is the same book, although better turned out for some crucial changes. The Arm of Flesh is a novel in alternating voices--seventeen altogether--some of which are hard to figure out, others appearing only briefly, even once. Several could be cut entirely, as their narrative distracts from the general thread, which is about the ordeal of two pilots (one whose radio is out) trying to make it home in terrible weather, while interspersed are episodes from lazy days on base and elsewhere. Cassada is told in the third person, but the structure is much the same--if the two books are laid side by side, one sees in Cassada a succession of loose little chapters that more or less correspond to an individual voice's narrative in The Arm of Flesh. Major Clyde is now Dunning. Lieutenant Sisse from the earlier book does not appear at all in the second. In The Arm of Flesh Cassada never speaks with his own voice. In both works his words are reported to us through the perspective of others; and so he is always at least once, often twice, removed from a reader.
"Something was usually beginning before the last thing ended." This is Isbell, and the words seem to me to be the key to the book. Cassada is a new arrival at the wing in Giebelstadt, but the rivalries, the ennui, the excitements of a life in the air, at speed, have been going on as long as men have been assembled to fight. Salter, who was a pilot himself in Korea--with the advantage, unlike many of the pilots in Cassada, of actually having seen combat--has written of this elsewhere, in his first novel, The Hunters, and in his memoir Burning the Days. A pilot, it seems, becomes obsessed with doing something remarkable, with being remembered and spoken about even after he's gone. "In the end there is a kind of illness," Salter writes in his memoir. "A feeling of inconsequence, even lightness, takes hold. It is, in a way, like the earliest days, the sense of being an outsider. Others are taking one's place, nameless others who can never know how it was." Cassada is driven relentlessly to prove himself; his immediate commander, Wickenden, thinks he has a death wish. Isbell, who grows to love Cassada, acknowledges his own part in stirring him up. "It was true [he] had sometimes opposed him. It had been essential to. It was part of the unfolding." Earlier we have learned of Isbell's mysticism, his sense of his role among the men as "biblical." "It was the task of Moses--he would take them to within sight of what was promised, but no further. To the friezes of heaven, which nobody knew were there."
In this kind of outfit, Cassada never stands a chance. It is he who is one of the pilots in trouble as they try to reach home. The other is Isbell. The bond between the two is the strangest in the book, yet critical to its success. I don't think Salter has convinced us that it is true. Isbell is decent, perceives Cassada's isolation; pencils himself in to fly with him once, on an early morning training mission over Germany. It is a matchless day, the kind fliers dream of. They hardly speak.
The earth lay immense and small beneath them, the occasional airfields white as scars. Down across the Rhine. The strings of barges, smaller than stitches. The banks of poplar. Then a city, glistening, struck by the first sun. Stuttgart. The thready streets, the spires, the world laid bare.
Afterward Isbell's body is "empty," his mind "washed clean." Cassada asks about a city they flew over, Ingolstadt. "It's not as great as it was this morning," Isbell replies.
"You could say that about everyplace," he commented.
It was true, Isbell thought, exactly. He felt a desire to reply in kind. It was not often you found anyone who could say things.
It is worth reprinting Salter's original language from The Arm of Flesh. The speaker is Isbell:
"The whole world's like that," he said.
A chance remark that entered my heart. I didn't know what to say. Suddenly he was not what he seemed--as wise as a schoolboy who knows sex--he was entirely different. Yes, I thought. The whole world is. And early we rise to discover the earth. I felt a sudden desire to bequeath him my dreams, to offer them up. All of the searching is only for someone who can understand them.
This seems to me rather better, nearly perfect, in fact. While terseness can suggest all the things that must remain unspoken in life, a writer striking at the essence of character must occasionally open himself up, like a pilot his engines. Earlier in the same passage, in The Arm of Flesh, we have the measure of Isbell that is stripped from its revision in Cassada--excitable, aroused, ready for risk: the risk of loving a fellow flier: "We stealthy two. Streaming like princes. Breathing like steers," he thinks while aloft. Over Stuttgart:
Watch out, Stuttgart. Watch out. We're at God's empty window. We can see everything. The thready streets. The spires. It's all apparent. We can stare through the roofs. Right into the first cups of coffee. Your warm secrets, Stuttgart. Your rumpled beds.
None of this is in Cassada. None of it says much about Cassada, but it says everything about Isbell. The end of the chapter is the same in both books, except for the following sentences from The Arm of Flesh: "He could have told me what he was going to be. I might have believed him." And later on, when the two men's mission has met its tragic end, a lengthy Isbell monologue is sharply cut, in which his obsession with Cassada again comes to the fore: "There is so much I almost told him. I can't understand why I didn't. I was waiting for something, a word that would fall, an unguarded act." Of course, there are no unguarded acts from the embattled Cassada, but more surprising is the sense--retained in Cassada--that the young pilot actually had something to say. Both versions ascribe uniqueness to him, the phrase "the sum of our destinies." Yet Cassada doesn't even pretend to understand Isbell in those moments when their communion is said to be greatest: "You amaze me, Captain.... We're talking about two different things. I don't know. I just don't understand, I guess."
In Burning the Days--the eponymous chapter of which, thirty pages long, is a true anticipation of the story told in The Arm of Flesh and Cassada--Salter invokes briefly a pilot named Cortada: "He was from Puerto Rico, small, excitable, and supremely confident. Not everyone shared his opinion of his ability--his flight commander was certain he would kill himself."
And that's it for Cortada. Another cipher, with too much in common with Cassada to be a coincidence. Salter has kept the story of both men to himself, which is why a reader turns more attentively to the lonely and appealing Captain Isbell, standing between the men and Major Dunning. It is no surprise, of course. Failing to attach ourselves to the protagonist for whom the book is named, we look elsewhere, and find our longing met in the author's substitute.
The end of Cassada is beautiful. It is only four pages. Isbell and his family are leaving Germany; they are on a train along the Rhine, his daughters rambunctious, his wife solicitous, Isbell alone with his thoughts, which include Cassada. For the first time he senses himself as the romantic figure readers have seen all along, joining the ranks of the eternals, "the failed brother, the brilliant alcoholic friend, the rejected lover, the solitary boy who scorned the dance." Isbell is Salter; and one turns to Burning the Days, where the author takes his own solitary farewell to the flying life:
When I returned to domestic life I kept something to myself, a deep attachment--deeper than anything I had known--to all that had happened. I had come very close to achieving the self that is based on the risking of everything, going where others would not go, giving what they would not give. Later I felt I had not done enough, had been too reliant, too unskilled. I had not done what I set out to do and might have done. I felt contempt for myself, not at first but as time passed, and I ceased talking about those days, as if I had never known them. But it had been a great voyage, the voyage, probably, of my life.
"I would have given anything, I remember that," Salter adds, remembering the pilot's terror ("none of it mattered"), including separation from his leader. Isbell mouths nearly those words in remembering a Cassada who "stands before him, fair-haired, his small mouth and teeth, young, unbeholden." In Burning the Days Salter recalls a beloved figure from West Point who fell in the war: "He had fallen and in that act been preserved, made untarnishable. He had not married. He had left no one...he represented the flawless and was the first of that category to disappear."
Reading Salter's memoir, or recollection, as he prefers to call it, one senses that much of his life has been a mourning. The list of the dead is long and unfolds over pages and pages--many are pilots, men Salter flew with--and it becomes easy to see what he hopes is evident from his preface to Cassada: "the fact that it was sometimes the best along with the worst pilots who got killed." All of Salter's novels--including The Hunters, A Sport and a Pastime and Light Years--are beautiful elegies in which a survivor tries to go on, somehow make sense of it all, knowing the task is futile but that perhaps peace can be achieved. Why should his memoir be any different? Cassada will take a few hours to read, in which time there is exquisite suspense, some lovely sentences, a tender portrait of a hero--Isbell, I still believe, not Cassada--and a lot of shoptalk about flying. But the flying talk is better, more exactly described and sustained, more rapturous--"exalted," to use a favorite Salter word--in Burning the Days, and the memoir has the advantage of tracking the two held-apart strands of Salter's emotional life--the chaste love of men, the unsatiable desire for women--more closely than is possible for a book about fighter pilots. The following sentence sounds like Isbell recalling Cassada, but in fact it's Salter standing in the wreckage of all who have died: "You are surviving, more than surviving: their days have been inscribed on yours."
Young women, who've never lacked abortion rights, are tough to mobilize.
Imagine Madison Square Garden brimming over with 18,000 laughing and ebullient women of every size, shape, age and color, along with their male friends, ditto. Imagine that in that immense space, usually packed with hooting sports fans, these women are watching Oprah, Queen Latifah, Claire Danes, Swoosie Kurtz, Kathleen Chalfant, Julie Kavner (voice of Marge Simpson), Rosie Perez, Donna Hanover (soon-to-be-ex-wife of New York's bigamous mayor) and sixty-odd other A-list divas put on a gala production of The Vagina Monologues, Eve Ensler's theater piece about women and their mimis, totos, split knishes, Gladys Siegelmans, pussycats, poonanis and twats. Imagine that this extravaganza is part of a huge $2 million fundraising effort for V-Day, the antiviolence project that grew out of the show and that gives money to groups fighting violence against women around the world. That was what happened on February 10, with more donations and more performances to come as the play is produced by students at some 250 colleges around the country, from Adelphi on Long Island--where it was completely sold out and where, sources assure me, the v-word retains every bit of its shock value--to Yale.
And they keep saying feminism is dead.
The Vagina Monologues, in fact, was singled out in Time's 1998 cover story "Is Feminism Dead?" as proof that the movement had degenerated into self-indulgent sex chat. (This was a new departure for the press, which usually dismisses the movement as humorless, frumpish and puritanical.) In her Village Voice report on the gala, Sharon Lerner, a terrific feminist journalist, is unhappy that the actresses featured at the Garden event prefer the v-word to the f-word. ("Violence against women is a feminist issue?" participant Isabella Rossellini asks her. "I don't think it is." This from the creator of a new perfume called "Manifesto"!) Women's rights aren't what one associates with postfeminist icons like Glenn Close, whose most indelible screen role was as the bunny-boiling man-stalker in Fatal Attraction, or Calista Flockhart, television's dithery microskirted lawyerette Ally McBeal. Still, aren't we glad that Jane Fonda, who performed the childbirth monologue, has given up exercise mania and husband-worship and is donating $1 million to V-Day? Better late than never, I say.
At the risk of sounding rather giddy myself--I'm writing this on Valentine's Day--I'd argue that the implied contradiction between serious business (daycare, abortion, equal pay) and sex is way overdrawn. Sexual self-expression--that's self-indulgent sex chat to all you old Bolsheviks out there--was a crucial theme of the modern women's movement from the start. Naturally so: How can you see yourself as an active subject, the heroine of your own life, if you think you're an inferior being housed in a shameful, smelly body that might give pleasure to others, but not to you? The personal is political, remember that?
The Vagina Monologues may not be great literature--on the page it's a bit thin, and the different voices tend to run together into EveEnslerspeak about seashells and flowers and other lovely bits of nature. But as a performance piece it's fantastic: a cabaret floor show by turns hilarious, brassy, lyrical, poignant, charming, romantic, tragic, vulgar, sentimental, raunchy and exhilarating. In "The Flood," an old woman says she thinks of her "down there" as a cellar full of dead animals, and tells of the story of her one passionate kiss and her dream of Burt Reynolds swimming in her embarrassing "flood" of sexual wetness. A prim, wryly clever woman in "The Vagina Workshop" learns how to give herself orgasms at one of Betty Dodson's famous masturbation classes. At the Garden, Ensler led the cast in a chorus of orgasmic moans, and Close got the braver members of the audience to chant "Cunt! Cunt! Cunt!" at the climax of a poetic monologue meant to redeem and reclaim the dirtiest of all dirty words.
How anyone could find The Vagina Monologues antimale or pornographic is beyond me--it's a veritable ode to warm, quirky, affectionate, friendly, passionate sex. The only enemies are misogyny, sexual shame and sexual violence, and violence is construed fairly literally: A poor black child is raped by her father's drunken friend; a Bosnian girl is sexually tortured by Serbian paramilitaries. None of your ambiguous was-it-rape? scenarios here. Oprah performed a new monologue, "Under the Burqa," about the horrors of life for Afghan women under Taliban rule, followed by Zoya--a young representative of the Revolutionary Association of the Women of Afghanistan (RAWA)--who gave a heartbreaking, defiant speech. Three African women spoke against female genital mutilation and described ongoing efforts to replace cutting with new coming-of-age rituals, "circumcision by words."
I hadn't particularly wanted to see The Vagina Monologues. I assumed that it would be earnest and didactic--or maybe silly, or exploitative, or crude, a sort of Oh! Calcutta! for women. But I was elated by it. Besides being a wonderful night at the theater, it reminded me that after all the feminist debates (and splits), and all the books and the Theory and the theories, in the real world there are still such people as women, who share a common biology and much else besides. And the power of feminism, whether or not it goes by that name, still resides in its capacity to transform women's consciousness at the deepest possible level: That's why Betty Friedan called her collection of letters from women not It Got Me a Raise (or a daycare center, or an abortion) but It Changed My Life. Sisterhood-is-powerful feminism may feel out of date to the professoriat, but there's a lot of new music still to be played on those old bones.
Besides, if feminists don't talk about sex in a fun, accessible, inspiring, nonpuritanical way, who will?
* * *
Subject to Debate: Sense and Dissents on Women, Politics and Culture, a collection of columns originally published in this space, is just out from Modern Library as a paperback original. It has a very pretty cover and a never-before-published introductory essay, and contains most of the columns I still agree with, and one or two about which I have my doubts.
With over 100,000 members in college and university chapters, Students for a Democratic Society (SDS) was the largest and most significant of the 1960s New Left organizations in the United States. While its history has been told before in a few well-known titles--Kirkpatrick Sale's SDS, James Miller's "Democracy Is in the Streets," Todd Gitlin's The Sixties and Thomas Powers's Diana among them--SDS is finally getting visual treatment as well with Helen Garvy's intriguing film Rebels With a Cause.
Garvy, a former assistant national secretary of SDS, reveals an insider's history of the organization with her film, built around the voices of twenty-eight of its leading activists, including Tom Hayden, Carl Oglesby, Casey Hayden and Bernardine Dohrn. And despite a sparse use of visual images, narration and music, Garvy has created an affecting picture. She avoids the "talking heads" danger inherent in documentary technique through tight editing--one interviewee picks up right where another leaves off. The effect is that of a seamless and compelling narration to the unfolding history and issues.
While other films about the '60s capture the energy and excitement of student rebellion with footage of protests and confrontation, this one captures the thought that went into the activism. It is the best film record we have of the intellectual motivations of the New Left in the United States.
The SDS story as Garvy tells it begins with its founding in 1960 as an organization concerned with racism, poverty, democratization of American society, the cold war and the danger of nuclear confrontation. SDS sought to identify itself with the left but avoid the traditional leftist pitfalls of sectarianism and dogmatism. The Port Huron Statement, drafted two years later by Tom Hayden, began with an expression of the generational anxieties to which SDS was responding: "We are people of this generation, bred in at least modest comfort, housed now in universities, looking uncomfortably to the world we inherit."
Despite the great concerns and ambitions of its founders, SDS was at first nothing more than a loose network of activist friends on a few college campuses (Michigan and Swarthmore, in particular) and in New York City. Then the contacts began to expand; I first heard about SDS in 1963 as a freshman at the University of Oklahoma, where we were concerned with ending both segregation in the surrounding community and compulsory ROTC on campus.
The most important initial organizing thrust of SDS was to serve as a Northern student adjunct to the Southern civil rights movement. But it quickly moved from supporting the Southern struggle to attempting to spark parallel struggles in the North. Through its Economic Research and Action Project (ERAP) the organization embarked on a series of ambitious community organizing campaigns in nine Northern cities with the avowed aim of creating an interracial movement of the poor. "We were very serious organizers," Sharon Jeffrey says in the film. "We intended to change the world." Within a couple of years, though, the escalating Vietnam War began to divert the energies of SDS away from its domestic community-organizing agenda. The ERAP began to wither, as did a number of civil rights projects in the South.
Nineteen sixty-five was a critical year in this transition. On April 17 SDS held the first March on Washington to protest US intervention in Vietnam. Exceeding all expectations, 25,000 people participated. Then more than 100,000 took part in the October 15 International Days of Protest and the November 27 second March on Washington sponsored by SDS and a range of other organizations. The number of SDS chapters on campuses multiplied from a few dozen to well over a hundred. Thousands of new members joined up. National and international media descended upon the Chicago national office, where I was working at the time, thinking that they had located the epicenter of the antiwar movement. In reality, by this time, SDS was just one of many organizations responding to a groundswell of opposition to the war.
The war was the new reality. At this time, SDS was actively struggling against America's foreign policy as well as its racial and economic policies at home. Then, in December 1965, Casey Hayden and Mary King, both highly regarded organizers and informal leaders from the civil rights movement, opened up yet another front. They circulated a letter, titled "Sex and Caste," that called upon women in SDS (and the movement in general) to initiate dialogues over "the problems between men and women." This call added gender to the inequalities of race and class that the organization sought to redress. It also marked the beginning of women's activism in the movement.
For the next four years, SDS played a prominent role in the growth of a freewheeling and militant new radicalism. But the movement defied any kind of central control, and a succession of national SDS leaders struggled to establish a clear role for the organization.
An initially small faction dominated by the Progressive Labor Party (PL), a pro-China splinter from the Communist Party, made inroads into SDS year by year, and its opponents among the national leadership grew increasingly rattled as they sought to fashion nonsectarian alternatives to PL's brand of Marxism-Leninism. The 1969 SDS convention in Chicago broke into warring factions--one controlled by PL, another by the emergent Weather Underground and others, including the Revolutionary Youth Movement. The Weather faction controlled the national SDS office until early 1970, then closed it down before going underground. That marked the formal end of the organization.
In many ways SDS succumbed to the very sectarianism that it had sought to avoid. "There was a process of one-upmanship on rhetoric," Bob Ross says, "that eventually one-upped us right out of touch with either students or the mass of the people."
Most of the tendencies of the radical politics of the seventies, including clandestine guerrilla organizations and the attempts to build Marxist-Leninist parties, can be traced from the breakup of SDS. Some members, however, came out of SDS committed to electoral politics and moving the Democratic Party to the left. A significant number also continued to pursue grassroots organizing strategies.
Although the SDS name continued to be employed by PL for several years, it was not the same organization and has never been recognized as such by original SDS activists. Consequently, Garvy does not include the PL "SDS" in her treatment. However, she does describe the Weather Underground experience, since its leading activists had roots in SDS. A number of these, including Bernardine Dohrn, Bill Ayers and Cathy Wilkerson, speak in the film.
Garvy treads cautiously in this part of Rebels. Since the Weather campaign of terrorism continues to be an issue of sore dispute among SDS veterans, Garvy tells two sides of this story. She includes both a point-blank denunciation of the Weathermen as unrepresentative of the movement by former SDS president Todd Gitlin and a sympathetic interpretation--that the Weather tactics grew out of frustration with the failure of large-scale marches and other nonviolent tactics to stop the war. "In some ways," Jane Adams says, "I felt that they were my agent despite the fact that I didn't agree with them. I could fully understand the frustration out of which their rage came."
But not all of SDS's long-term survival problems were due to its internal dynamics. Documents released through the Freedom of Information Act confirm what was widely suspected then: The FBI and other government agencies kept close tabs on SDS and disrupted its activities through the FBI counterintelligence program (COINTELPRO). The full extent to which government agencies contributed to destroying the organization's effectiveness remains unknown. There are still-unreleased files, and, as is typical, much of the content of the released material is blacked out.
Garvy situates SDS as a phenomenon of homegrown radicalism in the great tradition of American grassroots democratic movements. What she chooses not to show is that SDS was also a phenomenon of the American left.
SDS was as much an outgrowth of, and entangled in, the left-wing political tradition as it was a spontaneous response to issues of the time. A number of its original activists came from left-wing, including Communist, families. The organization began as the student affiliate of the cold war social-democratic League for Industrial Democracy (LID), which had a long history of intraleft warfare against Communism.
The LID parentage proved increasingly problematic as SDS got older, especially as the Vietnam War became a major issue. (Leading members of LID supported the war.) The final straw that broke the relationship came at the 1965 national convention when SDS voted to remove a clause in its constitution that barred Communists from membership. SDS's "anti-anti-Communist" stance could not be tolerated by the profoundly anti-Communist LID, and a formal separation was negotiated a couple of months later.
Throughout its history, SDS saw itself as an alternative to the traditional left-wing Trotskyist, Maoist and Soviet-aligned groups, which it dismissed as sectarian and largely irrelevant to the nation's political life. (It was in SDS that I learned the difference between an "-ist" and an "-ite." You used the former for polite descriptions, the latter for ideological enemies.) Nevertheless, it had both to struggle with those groups and to participate with them in coalition activities. Thus, historical events of the left, from the split between communists and social democrats to the Sino-Soviet split (via the PL), contributed to creating the organizational environment in which SDS functioned.
Garvy can be forgiven for leaving out this part of the story in the interest of producing a film for wide consumption--how many ordinary people would want to sit through hearing SDS veterans onscreen reminiscing about their differences with Trotskyism or other leftist tendencies? Still, those differences did make up a part of the nitty-gritty struggles of the day and were a significant part of SDS history.
Rebels With a Cause can best be described as oral history in the form of a film. As such it is a faithful record--without the left-wing context--of that part of the 1960s movement. It is especially valuable as an antidote to the cynical interpretations that dismiss the 1960s activists as either misguided idealists or hedonists consumed with sex, drugs and rock and roll. But beyond establishing an accurate record, the film's contribution is its transmission of historical memory to later generations. It is an especially valuable resource for current activists who wish to link their struggles to those of the recent past.
I was therefore curious to know what this generation of students, who had not been born when the 1960s movement took place, would think of Garvy's film. There had been no overt censorship to prevent transmittal of the memory. But would other mechanisms keep students from knowing this history? Would they consider the events to be too remotely in the past to have any relevance to their lives?
I showed Rebels With a Cause at the university where I teach--Eastern Connecticut State, a working-class campus not at all known for student activism. As one might expect, reactions and interests varied. What I was most struck by was that while all the students had heard of the civil rights movement, many had not heard of the antiwar movement.
The media and schools have enshrined the civil rights movement, as they should, as a good example of a social movement in American history. The antiwar movement is another matter. It is largely ignored by the media and schools because it is still controversial--both in terms of whether citizens should have protested that war and, most important, for the "dangerous" example it set for how citizens might respond to present and future wars engaged in by this country.
In Rebels With a Cause Helen Garvy has given us a resource for keeping alive the radical memory of such dangerous examples and dreams in American history.
That 18,000 people--mostly female--filled Madison Square Garden, a basilica of boy-sport theology, on February 10 to watch a celebrity-packed performance of The Vagina Monologues represents a slightly less staggering achievement than a women's takeover of the Vatican or the Chabad Lubavitcher world headquarters. The show was the capper to a daylong international event called V-Day: The Gathering to End Violence Against Women, during which sixty women from six continents presented stop-rape strategies. What was most remarkable about these projects was their insistence not simply on shielding women but on permanently and radically altering how communities talk about rape and deal with rapists. In the evening, the most arresting image was that of an Afghan woman, obliterated by her burqa, moving like a silent, anonymous hill of cloth toward the stage. When the cloth was lifted, a young woman emerged, dressed in the casual jacket-and-pants outfit that would blend in on any university campus in the world, but that her own country's Taliban movement would deem reason enough to beat her to death on the spot.
Those who endeavor to dismiss events like V-Day as pageants of single-issue identity politics are missing the point. The reports of sequestering of Vietnamese women in a Korean-owned sweatshop in American Samoa, where they were fed cabbage water, housed forty to a rat-infested room and kept under the thumb of sexual predators, is a reminder that at the very bottom of the "race to the bottom" economy, there's always a room where women are locked, overseen by a male with the power to starve them and to demand blowjobs in return for allowing them to keep working.
Labor organizations like UNITE and the Hotel and Restaurant Employees now understand that feminist issues like sweatshops, comparable worth for women, sexual harassment and education provide the vital pathway toward the expansion and revitalization of their movement. But events like V-Day make an even broader point: Vigorous global feminism is perhaps the single most effective form of resistance to the systematic degradation of human rights standards worldwide, which makes possible the worst ravages of the transnational economy.
The evidence of these depredations abounds. In London, girls as young as 5, purchased as slaves from Africa, Asia or Eastern Europe, are imprisoned in flats where they are rented to businessmen. Since NAFTA's inception, more than 200 young Mexican women have been raped and murdered on their way home from working in maquiladoras. V-Day's insistence on a worldwide confrontation of the systems that allow such atrocities kicks open a door for all manner of liberation activists. It's harder to imagine a single greater threat to the global sweatshop economy than the systematic pursuit of the rights of women.
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