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Southern Exposure, which somehow looks--even in its third decade,
in the twenty-first century--as if very advanced high school students
had just stapled it together and put it on your doorstep (that's a
compliment...The Nation strives for that effect, too), is still
doing a fine job on its old beat: investigating the strange mix of
culture and corporatism that has made the South what it is today. By
extension, every issue poses the same basic question: What exactly is
America? In looking at the South in great detail over many decades,
Southern Exposure has begun to propose, although not explicitly,
some answers.

First, America is a place that advocates equality but thrives on
inequality. In the 2002 Spring and Summer issue, which is subtitled "The
South at War," James Maycock has published a piece on the black American
soldier's experience in Vietnam--especially for people who did not live
through the civil rights movement and that terrible Southeast Asian
conflict, this piece will be riveting. "I'm not a draft evader,"
declares one African-American draftee on reaching Canada. "I'm a runaway

America is also a place where the Marlboro Man has not abdicated, as
Stan Goff shows in his gonzo essay on Vietnam and American masculinity
(in fact, it has crossed my mind that all those ads may have been psy-ops prep for George W. Bush's ascendancy). And last, America is a
place that loves the Army. In its useful and unassailable roundup on the
Southern states and the war industry, Southern Exposure comes up
with important facts. The dollar amount of military contracts to Florida
companies alone last year amounted to $15.2 billion. The military, of
course, is a good place to have your money right now. For example,
Florida's education budget was slashed by 4.2 percent last year while
the stock of Northrop Grumman and Raytheon, two of the largest companies
with investments in Florida, were up 25 percent and 40 percent,
respectively. Nutshell portraits of thirteen states provide a real sense
of the give and take between politicians, the military and the job
market, and population in places where the military chooses to spend.

Note also: Of the top twenty-one cities involved in military production
in 2001, excepting Hartford, St. Louis, Indianapolis and Seattle, every
city on the list is in the South or in California. According to
Southern Exposure, 66 percent of the weapons sold to Israel under
the Foreign Military Sales program were produced in the South. The South
has helped situate America in the world today; that puts it in a unique
moral position. But after reading this issue of Southern
, one really wonders: Do most Southerners care?

Yoga's Antiterror Position

After reading about B-29s and F-16s and macho men and Hellfire
missiles made in Orlando--of all places--I was happy to read a few
magazines that go to other extremes. Of the two big yoga magazines
available on the newsstand, Yoga Journal is the yogis' Vanity
Fair, and Yoga International is their Real Simple. We
can dispense with the latter except for the pretzel-position pictures,
but Yoga Journal is a very good niche magazine--good niche
publications take their subject and use it expansively, as a jumping-off
point. The June issue has an excellent and anthropologically important
piece by Marina Budhos on how yoga practice in the West, especially
among Americans, is changing the age-old practice in India, the
Americans behaving like cargo cultists in reverse.

Budhos found that many of the Indians in an Indian ashram (where, by the
way, the hatha yoga teacher was "a really tough Israeli") were attending
because they "were interested in teaching yoga as a career." Many of the
foreigners were simply having yoga fun on vacation--although, as I have
discovered while doing the tortoise position, the word "yoga" and the
word "fun" should never be used in the same sentence. Daniel Ghosal, an
Indian-American, says the Americans who come to India for yoga are seen
by the Indians as "kind of 'cracked.'" Indians don't think of yoga as a
social trend. "The lighting of candles and all that," Ghosal says
dismissively. "To Indians, it's just yoga."

"The Path of the Peaceful Warrior," by Anne Cushman, is also an amusing
piece. In it--after lighting a fire with newspapers in which she sees
headlines about terror and anthrax burning away, and after "folding into
the silence and surrender of a deep forward bend" (that's classic yoga
writing; you just have to push past it)--Cushman proposes a "Yogic
Battle Plan for the War on Terror." I suppose it's better than beefing
up your naval program at Newport News...

The first step: "Stop." I like that. That should be the entirety of an
Op-Ed piece on the Middle East crisis.

There is also "Contemplate death." Under that weighty heading, Cushman
includes this nice aperçu: "The American government's
instruction to 'Be on high alert, yet go about your ordinary life' may
have struck many people as all but impossible, but that paradoxical
injunction is actually...a core yogic practice." (Don't tell Rumsfeld!)
Under "Look Deeply," Cushman cites Tricycle editor James
Shaheen's remark that bin Laden was "inadvertently speaking the Buddhist
truth of interdependence when he said, 'Until there is peace in the
Middle East, there will be no peace for Americans at home.'" "Practice
nonviolence" is another step in the yogic battle; "take action," the
last. By the end, Yoga Journal is beginning to sound like the
editors of Southern Exposure.

Sad News

Earthtimes, the monthly environmental and social paper
spiritedly edited for twelve years by the effervescent Pranay Gupte, is
folding up shop after July for lack of funding. As Gupte said in a
farewell note to colleagues: "Undercapitalization is always bad for
business; zero capitalization is worse. Since my basement press is
beyond repair, I can't even print rupee notes any longer to sustain
Earthtimes." That's Gupte and the tone of Earthtimes,
too--in moments of pain and crisis, a quiet, self-deflating, sustaining

There are perfectly respectable reasons to disagree with, dislike or
distrust Jesse Jackson. His flaws as a human being are pretty well-known
at this point. Some feel his politics are driven by ego. He certainly is
prone to poetic puffery, as much disposed to allegorical tales in which
he plays Good Shepherd as was Ronald Reagan. He's cheated on his wife.
Most notoriously, Jesse Jackson's credibility as leader of anything like
a rainbow coalition was profoundly shaken by his "Hymietown" remark. I
am among those who distrust him as a result of that one statement,
profuse apologies notwithstanding. But if I distrust him, I distrust him
no more or less than the legions of other politicians who have made
racist, sexist or anti-Semitic comments and then apologized as though
they were children playing "words can never hurt you." I distrust Jesse
Jackson no more than I distrust Jesse Helms or Robert Byrd or Pat
Robertson. I distrust him no more than George Bush or John Ashcroft for
being so cozy with the anti-miscegenist, anti-Catholic Bob Jones
University (even as I also distrust the Catholic Church for its own
history of anti-Semitism). I worry about him exactly to the same extent
that I worry about those members of Congress who have spent their long,
complacent lives as members of country clubs that discriminate against
Jews and blacks and women.

In other words, while Jesse Jackson may have his problems, they can
probably be summed up in a paragraph. Kenneth Timmerman's book
Shakedown: Exposing the Real Jesse Jackson takes that one
paragraph and reworks it for well over 400 pages. While it is important
to document and acknowledge the shortcomings of public figures, it is
also important to maintain a sense of proportion. In reality, Jackson is
imperfect. In Timmerman's rendition, he is a bloated monster of evil
impulses and global appetites, a "dangerous fool," "a David Duke in
black skin" who "drifts off into mumbo-jumbo" "like a Halloween ghoul"
while "mau-mauing" corporations that "think it is cheaper to buy
protection" from the "race industry" he has purportedly milked dry.

The distance between the real Jackson and Timmerman's gargoyle is
inhabited by myth, stereotype, unsubstantiated accusation, illogic and
careless innuendo. It is a world in which the least mundanity of Jackson's existence is milled into
malevolent disguise. Even Martin Luther King Jr.'s death is described as
an event that "set him free. With King dead, Jackson could become his
own boss." If Jackson is an opportunist, he is not this heinous a one,
and nothing in the substance rather than the innuendo of this book says
otherwise. Yet the innuendo playsagainst a backdrop of slapdash
thinking, angry talk-show hosts, thoughtless prejudice. It plays to what
many in the majority of this society think they already know--how else
could such a carelessly contentious book make it onto the New York
bestseller list for more than a month?

In the real world, Jackson is paid for his advocacy, for his attempts at
conflict resolution and for his speaking. He is a skilled fundraiser for
a variety of nonprofit organizations. His salary, fees and contributions
are paid, quite straightforwardly, by constituents and supporters. One
may honestly disagree with what he advocates or about whether he's an
effective negotiator or is wise in his beliefs. To resent that he is
paid at all is a tendentious and indirect way of expressing that
disagreement, but that's the essence of what Timmerman seems to mean
when he uses the word "shakedown." In Timmerman's world, Jackson's
entire relation to money is one of "profiting,"
"profiting-at-the-expense-of" and "profiteering."

Yes, Jackson has been investigated a number of times for mishandling
funds, particularly during the setup years of Operation PUSH and
Operation Breadbasket. But despite numerous FBI investigations, despite
frequent IRS audits and despite intense media scrutiny, none of his
enterprises have ever been implicated in anything beyond the usual
scope--promptly corrected--of what all businesses, including nonprofits,
face in the course of accounting for their poor investment decisions,
particularly when those decisions are made by inexperienced and
disorganized administrators like Jackson. Nevertheless, even after
Jackson hires good accountants and smart financial counselors, Timmerman
refers to him as "still just a street hustler" who benefited from the
"most friendly of audits" and whose "scandalous" accounting practices
would surely have resulted in some sort of criminal action had not the
FBI's investigation of him been "shut down during the early months of
the Carter administration." That Timmerman is referring to the notorious
COINTELPRO operation, which disparaged the reputations and disrupted the
lives of so many civil rights leaders, is never made explicit.

To Timmerman, Jackson's every last tic is a deceit. Jesse Jackson is
wrong when he wears shorts and sandals--too déclassé and
inappropriate. He's wrong when he wears suits--too expensive and
self-indulgent. He's a fraud because his "black buddies" give him a
nice, large house in which to raise his family--a "fifteen room Tudor,"
mentioned so many times that to say Timmerman is obsessed with it might
be too kind. The house is in a nice neighborhood--how inauthentic! His
children go to private schools, graduate from college and turn out
well--how hypocritical of him to complain about opportunity for blacks!
His son is elected to Congress--what "dynastic" pretension!

There is a deep streak of class resentment running through this book.
Jackson is disparaged in the classic language of resentment toward the
bourgeoisie or the nouveau riche: He is demeaned for his grammar, for
his manners, for his conspicuous consumption. I think this class bias
accounts for Timmerman's irrational anger whenever Jackson moves beyond
what Timmerman deems his place in the social order. Jackson is painted
as too ignorant and lower class to play with the big boys; yet too
flashy and profligate to make political claims on behalf of the poor.
When Newsweek praises his children as "poised, proud and living
antidotes to inner-city despair," Timmerman snorts that "Jesse Jackson
with his three houses, his flush bank accounts, his first-class travel,
his lucrative friendships with foreign dictators...was as close to inner
city despair as the Beverly Hillbillies were to poverty."

Similarly, any use of economic leverage, including boycotts, is seen as
nothing more than "bullying," the surest sign of someone who'd rather be
staging a riot. Jackson's attempts to convince businesses to "provide
jobs and award contracts" to minorities is redescribed as making them
"pony up." Peaceful boycotts become racial extortion--as though
African-Americans have an obligation to shop till they drop, as though
free enterprise did not include the choice of taking one's business
elsewhere. It is an oddly unbalanced insistence, particularly since
Timmerman seems to feel that free enterprise includes the right of
businesses not to hire or serve any of those supposedly extortionist
brown bodies.

When Jackson joins the board of General Motors, he's not working within
the system, heaven forbid, he's just "working" it. Indeed, General
Motors itself is indicted for putting him on its board, for being in
craven complicity with his "plundering." "For the scare-muffins who
still dominate many Fortune 500 companies, it has become cheaper to toss
bones to Jesse than to contest him in the court of public opinion,"
writes Timmerman, and quotes T.J. Rogers, CEO of Cypress Semiconductor,
who refused to "pony up" to Jackson's concerns about hiring patterns:
"My advice to other CEO's? Why don't you grow a pair of balls? Or if
you're a female, whatever is the female equivalent."

Shakedown is flawed even more by racialized animus than by class
bias, however. "Uncle Jessie," as Timmerman calls him on several
occasions, wants "not just equal opportunity, but equal results."
Shakedown purports to be filled with proof that Jackson and his
"cohorts" have "more than." They are described not merely as lying,
cheating and stealing but as possessing much more than they deserve,
however they came by it. Every last car any member of the Jackson family
ever owned--his son's wife's BMW, for heaven's sake--is listed and
ridiculed, every last exotic make, size of engine, price paid, with a
rundown of features including vanity plates and whether the tires were
radial or whitewall.

There is nowhere offered in this book a chance that Jackson has a
humanitarian bone in his body, no chance that he adheres to principles
or beliefs. Jackson is not even a real minister, according to
Shakedown, but a "seminary drop-out" whose "church" (always in
quotes) is nothing more than a front for his "poverty pimping."

Anything Jackson is associated with becomes just too stupid or too
dangerous to respond to or take seriously. And so Jackson is described
as drawing up a "hit list" of corporations. In a passage astonishing for
its old-style Confederate paranoia, Timmerman worries that Jackson's
"inflammatory words" protesting the outcome of the 2000 election "were
dangerously close to a call for insurrection." Even Al Gore is depicted
as plotting with Jackson in hopes of "unleashing a massive outpouring of
'rage' in black communities across America." (Rage, too, is always in

Whether one likes Jackson or not, reading Shakedown one gets the
sense that Timmerman dislikes him for much more than his bad traits--and
that's where the popularity of this book becomes truly troubling.
Timmerman can't stand anyone who's ever shaken Jackson's hand. He
despises the civil rights "establishment." He hates Bill Clinton, the
Chicago Theological Seminary, African and African-American leaders of
every political stripe, hippies, bleeding hearts and the NAACP. Just for
extra wallop, every chapter or so he lumps them all together with Lenin,
Castro, Hitler, Stalin, socialist "plants," radical "functionaries,"
card-carrying members of the Communist party as well as motley others
"who are, unquestionably, enemies of the United States."

Jackson's closest friends are, according to Timmerman, members of the
Arab League, Louis Farrakhan, Yasir Arafat and Chicago street-gang
members. No matter that some of those gang members bullied Jackson,
engaging in true extortionary tactics; or, more poignantly, were kids to
whom Jackson tried to extend his ministry of social action. The fact
that some gang members were neighbors and family members, or the fact
that numbers of them ended up in jail, including Jackson's own
half-brother, is never evidence of the stresses, the sad scripts, the
human loss of ghetto life; in this book, they're all just part of
"Jesse's World." Based on association alone, street toughs become his
accomplices, his cohorts, his henchmen. Timmerman writes that Jackson
"boasted of his ties to the gangs: 'I get a lot of them to go to
church.'" Boast it may be, but it is not the ordinary or fair
understanding of "ties" to gangs. To describe it so implies something
more sinister, suggests much more.

Indeed, Jackson's mere family relation to Noah Robinson, his
half-brother and a gang member doing hard time, is like a bone that
Timmerman can't stop gnawing. It gets told and retold every few pages.
His no-good, murderous, jailed gang member of a brother. Ten paragraphs
later, Robinson is resurrected, still murderous, still jailed and still
working overtime as Jackson's "link" to gang life.

Similarly troubling is Timmerman's description of Jackson's association
with Jeff Fort, the jailed head of the Blackstone Rangers--none other
than the same Jeff Fort who recently made news as leader of the gang
with which the FBI says José Padilla, the alleged "dirty bomb"
conspirator, once hung. Indeed, Shakedown's appendix contains a
1983 wanted poster of Fort, then on the run from a narcotics charge. The
sarcastic caption reads: "The 'Reverend' Jackson's Best Pupil." Beneath
Fort's picture is the following legend: "Jackson--a seminarian dropout
who never even had his own church or congregation--" (perhaps the
twentieth time Timmerman repeats that) "claims to have 'baptized' Jeff
Fort in their early days together. Perhaps Fort should have sought the
services of a real 'Reverend.'"

This kind of indictment by suggestion occurs in almost every sentence of
the book. In one particularly troubling chapter, Timmerman tries to
implicate Jackson in funding Al Qaeda by something resembling "six
degrees of separation": In early 1999 Jackson negotiated a settlement
between Deutsche Bank and Kevin Ingram, one of the bank's top five
executives, who claimed he'd been fired because of his race. Ingram, who
never saw Jackson again, was arrested two years later for brokering a
sale of weapons on behalf of an Egyptian neighbor of his. The would-be
buyer was a Pakistani national, who, Timmerman implies, represented the
Pakistani military. Since September 11, "federal investigators have been
interrogating Ingram...about possible ties between the ultimate buyers
of the weapons in Pakistan and renegade Saudi terrorist Osama bin
Laden." Why? Apparently Ingram was once spotted in Sierra Leone by a
Florida diamond dealer who said as much while he was being questioned by
federal investigators regarding unrelated fraud charges. What's that got
to do with anything? Well, Libyan, Hezbollah and bin Laden operatives
are known to have traded diamonds in Liberia. Liberia, you ask? Hey,
Sierra Leone and Liberia are right next door to each other... What has
this got to do with Jesse Jackson? Ah. That goes back to President
Clinton (who, as the spawn of Satan and first American President ever to
have traveled to any part of sub-Saharan Africa, is dismissed by
Timmerman as having gone "on safari"). Clinton sent Jackson along as
part of a State Department team that tried and ultimately failed to
negotiate a peace in the diamond wars between Liberia and Sierra Leone.

As Timmerman leads readers down this tortured trail, Jackson's
"race-baiting tactics" in Ingram's case against Deutsche Bank give the
illusion of him being directly tied to Al Qaeda's illicit trade in
diamonds, a trade that has "flourished under the Lomé Accord
Jackson negotiated on behalf of the State Department."

In an era when our vast, unspecified war against terror has been used to
justify detaining José Padilla, an American citizen arrested on
American soil, in a military brig with no charges and no lawyer, one
does begin to worry about what those vague Al Qaeda and Blackstone
Ranger "links" will bring down upon inner-city Chicago and other
communities already so beleaguered by careless suspect profiling. At a
time when due process is fast being shelved as quaint and improvident,
one only hopes that criminality and political heresy will be measured in
some other forum than Timmerman's overwrought court of public opinion.
In an era when politicians and talk-show hosts speak openly of
assassinating a broad range of America's enemies by way of "pre-emptive"
strategy, one worries about Timmerman's recurring theme of Jackson's
alignment with those enemies; of Jackson's affairs being a matter of
national security; of Jackson as threat to the stability of America's
political and corporate culture. Indeed, Timmerman notes ominously, "No
flags or patriotic banners are found at Jackson's PUSH meeting held
September 15, 2001, just four days after the terrorist attack on the
United States. But there was room for a gigantic portrait of himself."

John Ashcroft recently asked us to trust that the days of J. Edgar
Hoover are gone forever; I would like to imagine that he means it. But
who needs Hoover if Timmerman's book reflects a national backlash
rushing to fill the breach? If Shakedown represents anything like
a popular or dominant view not just in the country but specifically in
the intelligence community (and Timmerman does thank "many" in academia,
law enforcement and intelligence "who have asked not to be named"), we
are in deep, deep trouble. This is a paranoid book, an ignorant book, a
book that posits aggressive disrespect for an immense spectrum of
African-American concerns as some sort of brave moral stance. It is a
book that takes us right back to the 1950s and argues, in effect, that
the South was right about that Negro problem. Indeed, I suppose there's
really no need to read this book at all--one could just go see Birth
of a Nation
and wallow in all that panic about insurrection and
uppity, overdressed black politicians who, as D.W. Griffith put it,
"know nothing of the incidents of power."

Call me a Nervous Nellie, but will FBI and CIA agents, with their
expansive new powers, be as subject to mocking and stereotyping black
people as the careless Mr. Kenneth R. Timmerman? To put it another way,
if the FBI and CIA see each other as enemies, do testy, overdressed,
big-spending people of African descent even stand a chance against a
popular culture so racially freighted?

If this book were not selling like hotcakes and if we were not at war, I
might just feel sorry for Timmerman. I'd tell him to get out and make a
few more black friends, maybe take a Democrat to lunch. Let him find out
for himself that we're not as scary as all that. I'd urge that course, I
guess, even for those white Americans whose sympathies are ostensibly
closer to my own--perhaps people like Ward Just, a novelist who in
reviewing Stephen Carter's new book, The Emperor of Ocean Park,
in The New York Times Book Review wrote about his discomfort in
attending a birthday party that Vernon Jordan gave for President Clinton
on Martha's Vineyard:

More than half were African-American, not one of them known to me by
sight; I mean to say, no entertainers or sports figures. They were
lawyers and business supremos and academics, and many of them had houses
on the island.... Introductions were made, but the names flew by. I had
never been in an American living room where the paler nation was in the
minority, but that did not seem to matter on this occasion, everyone
jolly and conversational, very much at ease. But I was inhibited, in the
way a civilian is inhibited in a room full of professional soldiers,
listening instead of talking, trying to see beneath the skin of
things--the uniform.

This fear of black social life, the perceived unknowability of it, has,
I worry, become one more blind spot that endangers our national
security, to say nothing of our national unity. There are so many white
people who have still never been to a black home and have never had a
black person to theirs. Of course, there are lots of black people who
have never been much beyond the ghetto. But in general, I think black
people have an overwhelmingly better sense of white people as just plain
old human beings than the reverse. It's impossible not to: Black people
work in white homes, white stores, white offices. If we are
professionals, we can go days without even seeing another black person.
I'd never be able to say at a cocktail party, "Who's that wonderful
white entertainer? Oh, you know the one." And everyone there would have
such a narrow range of reference that they'd all answer in unison, "Oh
yeah, Steve Martin. He's great."

And so I keep wondering about who is reading Shakedown in such
energetic numbers. Who finds it necessary to buy into the frisson
of such hyperbole? Is it possible that the ability to maintain such a
fevered sense of besiegement about Jesse Jackson, of all people, is
related to the gibberishly panicked response of the police officers who
shot Amadou Diallo in that frenzy of bullets in 1999? Are Timmerman's
readers challenged to reflect upon the blind righteousness of the
officers who assaulted Abner Louima two years before that--do they
wonder where Louima would be if he were assaulted now? It should be
remembered that Louima, a noncitizen, was initially mistaken for someone
who had committed a minor crime. Would we ever have known of his plight
if he'd been whisked into a detention center with no trial, no charge
and no lawyer?

Do Timmerman's readers really write off all the disparities of black and
brown life in America--from housing to healthcare, from schooling to
employment--as simple market choices? Do they have a clue of the social
resentment so many blacks endure--yes, even well-educated and wealthy
black people? Sometimes it is in the little things: I do not fully
understand, for example, why Vanity Fair felt it necessary, in a
recent interview, to describe black philosopher Cornel West as not just
extremely knowledgeable but rather "besotted" with knowledge. Sometimes
it's in the large things. When Bill Cosby's son Ennis was murdered while
changing a flat tire on his Mercedes some years ago, Camille Cosby
wondered aloud where his killer, a vehemently racist young Ukranian
immigrant, had learned to so hate the sight of a black man driving an
expensive car.

Does Timmerman's book bring us any closer to acknowledging how many
times more dangerous those traditions of resentment have become when
political approval ratings soar with talk of ultimate control, of
official secrecy, of necessity, of accident and of disappearance?

How terrifying for black and brown people when a highly dangerous but
nevertheless very small network of terrorists are to be hunted down
based not only on specific information but by employing broadly
inaccurate assumptions about our race, our religion, our national
origin. Who betrays whom when sweepingly invasive surveillance
guidelines are embraced by commentators across the political
spectrum--from Alan Dershowitz to George Will, from Charles Krauthammer
to Nicholas Kristof. Who betrays whom when Timmerman's brand of vulgar
overgeneralization spreads like a poison across the globe, insuring that
whatever the final shape of our brave new world, some of us are doomed
to catch hell from all sides, consigned to a parallel universe, figured
as the enemy within--indeed, the enemy "wherever."

There is a fable about the lion that eats the lamb because the lamb has
offended him with some imagined trespass. "But I didn't do it," protests
the lamb. "Well," sighs the lion, "it must have been your brother"--and
digs into his dinner.

On September 23, 2001, midpoint between the horrific events of September
11 and the beginning of the war in Afghanistan, the New York
ran an intriguing headline. "Forget the Past: It's a War
Unlike Any Other," it advised, above an article by John Kifner noting
that "Air Force bombers are heading toward distant airfields to fight a
shadowy foe flitting through the mountains in a deeply hostile land
already so poor and so ruined by two decades of war that [it] is
virtually bereft of targets." It was a poor headline for an article that
began by noting the long history of conflicts among great powers over
control of Central Asia, but it was a message with a significant degree
of resonance.

History was often being ignored in the heated discussions of the coming
war and the attacks that provoked it, of course, but usually without
anyone having to instruct us to forget it. Pundits and politicians alike
could draw on a long tradition of keeping the public ill informed about
the role of the United States in the world. And once the "war on
terrorism" actually started, those who tried to speak about a context
for the attacks of September, or of how the history of US intervention
in the world had produced rage and frustration that could help fuel such
actions, were accused of justifying terrorism.

In The Clash of Fundamentalisms, a riposte to Samuel Huntington's
much-discussed "clash of civilizations" thesis, Pakistani writer and
filmmaker Tariq Ali sets the ambitious goal of challenging such
organized historical amnesia--"the routine disinformation or
no-information that prevails today"--and of speaking forthrightly about
many topics that have become unpopular or even heretical in the West, as
well as within what he calls the House of Islam. "The virtual outlawing
of history by the dominant culture has reduced the process of democracy
to farce," Ali puts it in one chapter, "A short course history of US
imperialism." In such a situation, "everything is either oversimplified
or reduced to a wearisome incomprehensibility."

Whereas Huntington's "clash of civilizations" thesis posits a cultural
conflict between Islamic and Western civilization, and sees religion as
"perhaps the central force that motivates and mobilizes people,"
Ali argues that economics and politics, especially oil politics, remain
central to the friction between Western powers and states in the so-called Islamic world, particularly in the Middle East. He
rejects Huntington's identification of the West with "human rights,
equality, liberty, the rule of law, [and] democracy," and he reminds us
of the vast disparities that exist among cultures and nations within the
Islamic world itself.

Few people are better disposed than Ali to serve as a guide to the
neglected and distorted histories relevant to the conflict in
Afghanistan, the broader "war on terrorism" now being fought on numerous
fronts by the Bush Administration, and the intimately related conflicts
in Pakistan, India and Kashmir, which have recently put the world on a
heightened nuclear alert. Ali, a longtime editor of New Left
and Verso books, is the author of three books on Pakistan and
has deep personal and political connections to the region. In The
Clash of Fundamentalisms
he surveys a range of regional and
historical conflicts that remain open chapters, including the creation
of Israel and its ongoing occupation of Palestinian lands, the
unfinished legacy of Britain's brutal partition of India in 1947 and the
fallout from division of the world by the colonial powers. The book is
an outstanding contribution to our understanding of the nightmare of
history from which so many people are struggling to awake, and deserves
serious engagement and consideration. Ali broadens our horizons,
geographically, historically, intellectually and politically.

Despite his obvious hostility to religious modes of thinking--defending
against religious orthodoxy in favor of "the freedom to think freely and
rationally and [exercise] the freedom of imagination"--Ali has a
sophisticated appreciation of the many contradictory movements and ideas
that have organized themselves under the banner of Islam. He can debate
Islamic doctrine with the most ardent purists while at the same time
dispensing with the simplistic (and all too often racist) caricatures of
Islam that pass for analysis in the West. In The Clash of
he takes the reader on a necessarily schematic and
selective history of Islam, though one wishes he had provided more
signposts for those interested in further study than the scattered and
inconsistent references included in this volume.

Ali writes here of his "instinctive" atheism during his upbringing in
Lahore, Pakistan, and of being politicized at an early age. His
experiences then helped him understand Islam as a political phenomenon,
born of the specific historic experiences of Muhammad, who worked on a
merchant caravan and traveled widely, "coming into contact with
Christians and Jews and Magians and pagans of every stripe." Ali writes
that "Muhammad's spiritual drive was partially fueled by socio-economic
passions, by the desire to strengthen the communal standing of the Arabs
and the need to impose a set of common rules," thus creating an impulse
toward the creation of a universal state that remains an important
element of Islam's appeal.

Ali offers a fascinating discussion of the Mu'tazilites, an Islamic sect
that attempted to reconcile monotheism with a materialist understanding
of the world, including a theory of the atomic composition of matter;
some of its members also argued that the Koran was a historical rather
than a revealed document. "The poverty of contemporary Islamic thought
contrasts with the riches of the ninth and tenth centuries," Ali argues.
But he is by no means backward looking in his own vision. He is
particularly scornful of the mythical idealized past valorized by the
Wahhabites in Saudi Arabia, the Taliban and other Islamic sects. "What
do the Islamists offer?" Ali asks rhetorically: "A route to a past
which, mercifully for the people of the seventh century, never existed."

Ali sees the spread of reactionary impulses within Islam in part as a
response to "the defeat of secular, modernist and socialist impulses on
a global scale." Various forms of religious fundamentalism, not only
Islamic ones, have partially filled a void created by the failures of
parties operating under the banner of secular nationalism and Communism
in the Third World. These failures--his examples include Egypt and
Syria--were connected to the limits of the nationalist leaderships
themselves, especially their lack of democracy and suppression of
religious movements by politicians seeking to preserve and extend their
own power. But Ali also goes on to argue that "all the other exit routes
have been sealed off by the mother of all fundamentalisms: American

Consider, for example, the consequences of the US work to train and arm
the Islamic forces in Afghanistan, the mujahedeen, to wage a holy war
against the Soviet Union. A decade after the Soviets were expelled, the
country "was still awash with factional violence," while "veterans of
the war helped to destabilize Egypt, Algeria, the Philippines, Sudan,
Pakistan, Chechnya, Dagestan and Saudi Arabia." The factional
instability in Afghanistan, coupled with Pakistan's intervention,
created the conditions that led to the Taliban's rise to power.

To discuss the US government's role in overthrowing the secular
nationalist Mossadegh in Iran in 1953 and supporting the brutal Shah for
decades; in operating through the intermediary of Pakistan's
Inter-Services Intelligence units to back the mujahedeen in Afghanistan;
in repeatedly downplaying serious human rights abuses by US "friends"
such as Pakistan under Zia ul-Haq and Benazir Bhutto, whose governments
actively sponsored the growth of the Taliban; and in lending support to
groups like the Muslim Brotherhood in Egypt, Sarekat Islam in Indonesia
and Jamaat-e-Islami in Pakistan is not merely a case of obsessing about
past wrongs. As Ali argues persuasively, the past is indeed prologue.

Ali has a sharp mind and wit. His mode of history telling is lyrical and
engaging, humane and passionate. He repeatedly points to the lessons
learned by people in the course of struggle, challenging the pervasive
view that people can be liberated by those other than themselves,
setting out his differences with the advocates of "humanitarian
intervention." Ali writes that Western intellectuals have been far too
quick to support US-led military interventions such as the Gulf War and
to provide a liberal veneer of respect to wars prosecuted only
rhetorically in the name of human rights and democracy but actually
motivated by traditional "reasons of state." Where other people see
closed doors in history, he sees roads not taken and paths that remain
to be pursued.

Yet Ali spends too little time enumerating what some of those alternate
paths might be, especially for readers who are new to the history
recounted in The Clash of Fundamentalisms (certainly a
significant section of his readership, given the intense interest in
Islam, Central Asia, the Middle East and US foreign policy that has been
so much in evidence in recent months). In his final chapter, "Letter to
a young Muslim," Ali provides a thoughtful challenge to his
correspondent, but I fear he has not done enough to convince his reader
to change allegiances. He has more to say about the weakness of Islamism
than about any alternative vision of how a more just world might be
achieved. What would a compelling agenda look like in an era when, as he
notes, "no mainstream political party anywhere in the world even
pretends that it wishes to change anything significant"? What might a
radical secular program consist of today? How does one effectively mount
a challenge to the claim that there is no alternative to American-style
capitalism, or that attempts at fundamental change will reproduce the
horrors of the Soviet Union?

Indeed, The Clash of Fundamentalisms would have been stronger if
Ali had engaged this question more thoroughly. Though he expresses
contempt for the bureaucratic and dictatorial regimes that confronted
the United States during the cold war, at times he gives the Soviet bloc
more credit than it deserves. To suggest that China and the Soviet Union
were "striving for a superior social and economic system" is to give
those regimes far too much credit, and in essence to maintain some
illusion that Stalinist authoritarianism was a real alternative.

Ali at times repeats himself verbatim and gets a few details wrong (such
as misdating Iraq's invasion of Kuwait in 1991, rather than 1990). None
of this takes away from the importance of his argument that we are not
living in a radically new epoch in history, but in a period with all too
much continuity to the one before September 11.

No one has contributed more to the United States than James Madison. He
was the principal architect of the Constitution, the brilliant theorist
who, more than any other single individual, was responsible for
designing the American system of government. Moreover, along with
Washington and Franklin, Madison was one of the men who made the Constitutional
Convention in Philadelphia work. Whenever passionate disagreements
threatened the enterprise, it was Madison's calm logic to which the
others listened. As one delegate put it, it was Madison who had "the
most correct knowledge" about government affairs.

And no one did more than Madison to get the Constitution ratified in the
face of strong anti-Federalist opposition. The most hyperbolic
superlatives cannot do justice to the twenty-nine newspaper essays
Madison wrote that, together with essays by Alexander Hamilton and John
Jay (all written under the pseudonym Publius), comprise the
Federalist Papers. Suffice it to say that 200 years later a
distinguished political scientist wrote, "The Federalist is the
most important work in political science that has ever been written, or
is likely to be written, in the United States," and that Madison's
contributions shine the brightest.

And that is not all. At the convention in Richmond when anti-Federalists
George Mason and Patrick Henry used every argument and stratagem to
persuade Virginia to refuse to ratify the new Constitution--which, had
they been successful, would have caused the Union to be stillborn--it
was Madison's cool, clear reasoning that once again saved the day.

Madison's place in the pantheon of great Americans, therefore, is secure
regardless of how we evaluate his performance as the nation's fourth
President (1809-17). His reputation can withstand the central inquiry of
Garry Wills's short and provocative new book, namely: Why was James
Madison so great a constitutionalist but so dreadful a President?

Perhaps I overstate by calling Madison's presidency "dreadful." Wills
does not go that far. He presents an evaluation of Madison's successes
and failures, finding both. Nor do historians generally consider Madison
a dreadful President. When C-SPAN asked historians to rank the forty-two
American Presidents, Madison came in at number 18, putting him slightly
above average and, by way of modern comparisons, ahead of George H.W.
Bush (20) and Bill Clinton (21).

Wills's strongest pejorative is his description of Madison as a "hapless
commander in chief." Nevertheless, Wills's examination makes me wonder
whether, out of deference to Madison's other accomplishments, historians
are being unduly charitable to his presidency.

The defining issue of Madison's tenure was the War of 1812. Some
historians argue that he cannot be blamed for a war thrust upon him by a
"War Hawk Congress." Others, however, including most prominently Ralph
Ketcham of Syracuse University, argue that Madison wanted the war and
maneuvered Congress into declaring it. Wills sides with Ketcham and
builds a persuasive case that Madison deliberately propelled America
into a war for which it was ill prepared.

War was raging between England and France when Madison came to office.
Napoleon's armies were conducting their bloody marches across the
Continent while England was using her sea power to try to keep him
confined there. During his term, Jefferson had been confronted with the
problem of what to do about the combatants seizing ships that were
carrying American exports to their adversaries or, in England's case
especially, boarding American ships to seize sailors, many of whom were
deserters from the British Navy. At Madison's urging (Madison was
Jefferson's Secretary of State), Jefferson imposed an embargo on
American ships crossing the Atlantic. While some supported an embargo to
keep American ships out of harm's way, Madison believed an embargo would
exert enough commercial pressure on England to force it to agree to
leave American shipping alone.

But in fact the embargo meant little to England or France. It meant much
more to America, particularly New England, whose economy depended
heavily on trade with England. In the first year of the embargo
America's exports fell by almost 80 percent. New England preferred
having some of its ships and cargo seized by combatants to suspending
all trade. Under great pressure, Congress ended the embargo and replaced
it with the Nonintercourse Act, which permitted American ships to cross
the Atlantic as long as they did not trade with England or France. The
virtue of this approach was that it was unenforceable; once American
ships disappeared over the horizon, there was no telling where they

The embargo ended on the last day of Jefferson's presidency, and the
indignity of combatants seizing American ships and sailors resumed in
full force as Madison took office. Then Madison heard good news: A
British diplomat reported that his government was ready to grant America
neutral trading rights. Thrilled, Madison immediately issued a
proclamation repealing America's prohibition against trade with
whichever nation, England or France, first granted neutral trading
rights to the United States. Believing troubles with England at sea to
be at an end, 600 ships sailed from American ports confident that all
would be well when they arrived at their trading destinations across the

But England quickly announced there had been a mistake. Its
representative had failed to communicate that England would grant
neutral status only upon several conditions, one of which was that
England would continue to stop and board American ships and seize former
British sailors. Madison was fit to tied. By reneging on its word, said
Madison, England had committed an "outrage on all decency" more horrible
than the capture of black slaves from the shores of Africa.

Madison should have realized something was wrong with the original
repre-sentation, Wills argues. The US government's own survey revealed
that roughly 9,000 American crewmen were British deserters, and England
could not possibly afford so many of her sailors safe haven on American

Madison tried to wipe the egg off his face by announcing a new
policy--America would unilaterally resume trade with England and France
and continue to trade with both until either nation recognized America's
neutral trading rights, at which time America would automatically
reimpose an embargo upon the other. In view of the failure of the first
embargo, there was no reason to believe a potential new embargo would
force England or France to change its policy. But, says Wills, Madison
remained stubbornly committed to the failed policy of embargo.
Unfortunately, Wills believes, Napoleon shrewdly exploited it as a means
to maneuver America into war against England.

Napoleon announced he would repeal his ban on neutral trade on November
1, 1812, provided that the United States reimposed its embargo against
England by then. Acting once again without bothering to get
clarification, Madison reimposed the embargo upon England. But just as
he had previously acted without learning England's details and
conditions, this time Madison acted on Napoleon's offer only to discover
that Napoleon refused to rescind an order confiscating American ships at
port in recently captured Holland and other harbors of the empire.

Getting bamboozled by Napoleon appears, paradoxically, to have made
Madison even more furious at England. For its part, England found
Madison's willingness to side with France deplorable. "England felt that
it was defending the free world against the international tyranny of
Bonapartism," Wills writes. "Anyone who was not with them in that
struggle was against them." And so, increasingly, America and England
perceived each other as enemies.

Madison's anger with England was one factor that moved him toward war,
but there was another as well: He wanted to seize Canada. Jefferson
urged Madison to pluck this ripe plum while England was militarily
engaged with Napoleon. "The acquisition of Canada this year will be a
mere matter of marching," advised Jefferson.

It may be worth pausing to observe that many of Madison's worst
disasters involve following Jefferson. With the exception of the War of
1812, the most lamentable mistake of Madison's career was his plotting
with Jefferson to have states nullify federal laws, specifically the
Alien and Sedition Acts of 1798. The acts violated fundamental
principles of free speech and press, and Jefferson and Madison cannot be
blamed for opposing them. But the medicine they prescribed--the claim
that the states could enact legislation nullifying federal law--was
potentially far worse than the disease.

At the Constitutional Convention in 1787, Madison had argued that
Congress should be given the authority to nullify state law, and was
discouraged when he lost this battle. He later betrayed his own
convictions by arguing that the state legislatures could nullify laws
enacted by Congress, though for tactical reasons he called this
"interposition" rather than "nullification." Moreover, Madison allowed
himself to be Jefferson's cat's-paw in this matter. Jefferson, then Vice
President, wanted to keep his own involvement secret, and Madison
fronted for both of them. Madison was haunted by this throughout his
career: Southern states invoked Madison's support of nullification
during disputes over slavery, and Madison's political opponents
delighted in forcing him to try to explain the difference between
"interposition" and "nullification."

Why did Madison so readily follow Jefferson over cliffs? Madison was
nervous, bookish, provisional and physically unimposing (5'4" and 100
pounds). He was so insecure with the opposite sex that he did not
attempt courtship until he was 31. The object of his desire was 15, and
Madison was so crushed by her rejection that he did not venture into
romance again until he was 43, when he successfully won Dolley's hand.
It would be only natural for Madison to fall under the thrall of the
tall, dashing, passionate, cosmopolitan and supremely self-confident
Thomas Jefferson.

Any sensible strategy to seize Canada from one of the world's
superpowers would necessarily hinge upon a quick and powerful attack to
overwhelm British forces before they could be reinforced or before the
British Navy could be brought to bear in the conflict. Madison and his
military commanders planned a rapid, two-pronged strike: One American
force, commanded by William Hull, was to invade Canada from the west,
crossing over the border from Detroit. Meanwhile, Henry Dearborn was to
lead American forces from the east, crossing the Saint Lawrence River
from various points in New York.

Rather than take the time to raise and train a professional army,
Madison decided to invade Canada with militia forces. But this strategy
was the military equivalent of throwing pebbles at a hornet's nest--and
Madison should have known it.

Before the Revolutionary War, there had been much soapbox rhetoric about
the glories of the militia: Citizen soldiers were supposed to be more
virtuous and therefore more capable than professional soldiers. The
Revolutionary War proved this to be bunk. After the skirmishes at
Lexington and Concord, the militia performed terribly. So often did the
militia bolt in the face of even much smaller opposing forces that it
became Continental Army doctrine to position militia units in front of
and between regular army units, who were ordered to shoot the first
militiamen to run. Washington won the war only after raising and
training a professional army.

Notwithstanding the militia's dismal performance, some
politicians--particularly Southern slaveholders like Madison who relied
on the militia for slave control--continued to cling to the notion that
the virtuous citizen militia was superior to a professional army. One
Southerner who would have found these views laughable if they were not
so dangerous was George Washington. "America has almost been amused out
of her Liberties" by pro-militia rhetoric, he said: "I solemnly declare
I never was witness to a single instance, that can countenance an
opinion of Militia or raw Troops being fit for the real business of

Madison, however, had not been listening. In the Federalist
, he and Hamilton expressed differing views about the militia.
Hamilton argued that an effective fighting force required professional
training and discipline, and he urged Congress to support only a select
militia. Madison, however, continued to envision a universal militia
consisting of all able-bodied white men.

This debate resonates even today in the gun-control debate. Because the
Second Amendment connects the right to bear arms to the militia,
gun-rights advocates suggest that the Founders considered the universal
militia to be sacrosanct. The militia was then composed of the whole
body of the people, and thus the Constitution permanently grants the
whole body of the people the right to keep and bear arms--or so the
argument runs. This makes little sense as a matter of constitutional
law, however, because, as both Hamilton and Madison recognized, the
Constitution expressly empowered Congress to organize the militia as it
saw fit.

Despite the Revolutionary War experience, Madison launched his attack on
Canada almost entirely with militia forces. The results were
predictable. In the east, most militiamen refused to cross the Saint
Lawrence, claiming that it was unlawful to take the militia outside the
United States. Dearborn did manage to coax a small contingent across the
river. But when shooting accidentally broke out among his own forces,
they all fled in confusion back across the Saint Lawrence.

Meanwhile, in the west, Hull's forces were paralyzed by militia refusing
to take orders from regular Army officers. There was an invasion, but
American forces were not the invaders. By the end of 1812, when America
was to be in possession of most of Canada, a few American units that had
failed to retreat successfully back into New York were being held
prisoner in eastern Canada, and English forces had taken Detroit and the
Michigan Territories.

Things continued downhill. Two years later, a British force of 1,200
marched nearly unchallenged into the District of Columbia while 8,000
American troops, mostly militia, "ran away too fast for our hard-fagged
people to make prisoners," as one British commander put it. The British,
of course, burned the White House and Capitol to the ground.

Wills gives Madison high marks for grace and courage during the British
invasion of Washington, and, all in all, the war did not turn out too
badly. The British had not wanted it and settled for the status quo ante
bellum. And rather than feeling disgraced, America took patriotic pride
in a series of Navy successes, remembered through battle slogans and
anthems ("Don't give up the ship," James Lawrence; "We have met the
enemy and they are ours," Oliver Hazard Perry; "the rockets' red glare,"
Francis Scott Key). America came out of war feeling good about itself.
For this, historians give Madison much credit.

Some credit is undoubtedly deserved. More than once, Madison acted with
courage and grace in the midst of panic. America was properly proud of
its naval feats, though it is not clear that a President who took a
nation with seven warships into battle against an adversary with 436
deserves laurels.

Is it unfair to call Madison a dreadful President? If Wills is correct
about Madison stumbling his way toward war through a series of
diplomatic blunders and then deciding to take on a world power with
militia forces, perhaps not.

And what is it that allowed Madison to be so great a constitutionalist
and so poor a President? Wills argues that it was provincialism and
naïveté: What Madison had learned from the great minds by
reading books allowed him to understand political theory better,
perhaps, than anyone else. But without greater worldly experience, even
Madison could not operate the levers of power that he himself designed.
Yet as Wills aptly concludes, "Madison did more than most, and did some
things better than any. That is quite enough."

Dread ripples through me as I listen to a phone message from our manager
saying that we (The Doors) have another offer of huge amounts of money
if we would just allow one of our songs to be used as the background for
a commercial. They don't give up! I guess it's hard to imagine that
everybody doesn't have a price. Maybe 'cause, as the cement heads try to
pave the entire world, they're paving their inner world as well. No
imagination left upstairs.

Apple Computer called on a Tuesday--they already had the audacity to
spend money to cut "When the Music's Over" into an ad for their new cube
computer software. They want to air it the next weekend, and will give
us a million and a half dollars! A MILLION AND A HALF DOLLARS! Apple is
a pretty hip company...we use computers.... Dammit! Why did Jim (Morrison) have to have such integrity?

I'm pretty clear that we shouldn't do it. We don't need the money. But I
get such pressure from one particular bandmate (the one who wears
glasses and plays keyboards).

"Commercials will give us more exposure," he says. I ask him, "so you're
not for it because of the money?" He says "no," but his first
question is always "how much?" when we get one of these offers, and he
always says he's for it. He never suggests we play Robin Hood, either.
If I learned anything from Jim, it's respect for what we created. I have
to pass. Thank God, back in 1965 Jim said we should split everything,
and everyone has veto power. Of course, every time I pass, they double
the offer!

It all started in 1967, when Buick proffered $75,000 to use "Light My
Fire" to hawk its new hot little offering--the Opel. As the story
goes--which everyone knows who's read my autobiography or seen Oliver
Stone's movie--Ray, Robby and John (that's me) OK'd it, while Jim was
out of town. He came back and went nuts. And it wasn't even his song
(Robby primarily having penned "LMF")! In retrospect, his calling up
Buick and saying that if they aired the ad, he'd smash an Opel on
television with a sledgehammer was fantastic! I guess that's one of the
reasons I miss the guy.

It actually all really started back in '65, when we were a garage
band and Jim suggested sharing all the songwriting credits and money.
Since he didn't play an instrument--literally couldn't play one chord on
piano or guitar, but had lyrics and melodies coming out of his ears--the
communal pot idea felt like a love-in. Just so no one got too
weird, he tagged that veto thought on. Democracy in action...only
sometimes avenues between "Doors" seem clogged with bureaucratic BS. In
the past ten years it's definitely intensified...maybe we need a third
party. What was that original intent? Liberty and justice for all
songs...and the pursuit of happiness.... What is happiness? More money?
More fame? The Vietnamese believe that you're born with happiness; you
don't have to pursue it. We tried to bomb that out of them back in my
youth. From the looks of things, we might have succeeded.

This is sounding pretty depressing, John; where are you going here? The
whole world is hopefully heading toward democracy. That's a good thing,
John.... Oh, yeah: the greed gene. Vaclav Havel had it right when he
took over as president of Czechoslovakia, after the fall of Communism.
He said, "We're not going to rush into this too quickly, because I don't
know if there's that much difference between KGB and IBM."

Whoa! Here comes another one: "Dear John Densmore, this letter is an
offer of up to one million dollars for your celebrity endorsement of our
product. We have the best weight loss, diet and exercise program, far
better than anything on the market. The problem is the celebrity must be
overweight. Then the celebrity must use our product for four weeks,
which will take off up to 20 pounds of their excess body fat. If your
endorsement works in the focus group tests, you will immediately get
$10,000.00 up front and more money will start rolling in every month
after that--up to a million dollars or more." Wow! Let's see...I've
weighed 130 pounds for thirty-five years--since my 20s...I'll have to
gain quite a bit...sort of like a De Niro thing...he gained fifty pounds for Raging Bull--and won an Oscar! I'm an artist, too, like him...

We used to build our cities and towns around churches. Now banks are at
the centers of our densely populated areas. I know, it's the 1990s....
No, John, it's the new millennium, you dinosaur. Rock dinosaur, that is.
My hair isn't as long as it used to be. I don't smoke much weed anymore,
and I even have a small bald spot. The dollar is almighty, and
ads are kool, as cool as the coolest rock videos.

Why did Jim have to say we were "erotic politicians"? If I had been the
drummer for the Grassroots, it probably wouldn't have cut me to the core
when I heard John Lennon's "Revolution" selling tennis shoes...and
Nikes, to boot! That song was the soundtrack to part of my youth, when
the streets were filled with passionate citizens expressing their First
Amendment right to free speech. Hey...the streets are filled again! Or
were, before 9/11. And they're protesting what I'm trying to wax on and
on about here. Corporate greed! Maybe I should stick to music. I guess
that's why I hit the streets with Bonnie Raitt during the 1996
Democratic National Convention. We serenaded the troops. Bob Hope did it
during World War II, only our troops are those dressed in baggy Bermuda
shorts, sporting dreadlocks. Some have the shaved Army look, but they're
always ready to fight against the Orwellian nightmare. A woman activist
friend of mine said that with the networking of the Net, what's bubbling
under this brave new world will make the '60s unrest look like peanuts.
I don't want "Anarchy, Now," a worn-out hippie phrase, but I would like
to see a middle class again in this country.

Europe seems saner right now. They are more green than us. They're
paranoid about our genetically altered food and they're trying to make
NATO a little more independent in case we get too zealous in our
policing of the globe. When The Doors made their first jaunt from the
colonies to perform in the mother country back in '67, the record
companies seemed a little saner, too. The retailers in England could
order only what they thought they could sell; no returns to the
manufacturers. That eliminated the tremendous hype that this country
still produces, creating a buzz of "double platinum" sales, and then
having half of the CDs returned. Today, there is a time limit of three
to six months for the rackjobbers to get those duds back to the company.

Our band used to be on a small folk label. Judy Collins, Love and the
Butterfield Blues Band were our Elektra labelmates. We could call up the
president, Jac Holzman, and have a chat...and this was before we
made it. Well, Jac sold out for $10 million back in '70, and we were now
owned by a corporation. Actually, today just five corps own almost the
entire record business, where numbers are the bottom line. At
least we aren't on the one owned by Seagram's! Wait a minute...maybe
we'd get free booze...probably not. Advances are always
recoupable, booze probably is too.

Those impeccable English artists are falling prey as well. Pete
Townshend keeps fooling us again, selling Who songs to yuppies hungry
for SUVs. I hope Sting has given those Shaman chiefs he hangs out with
from the rainforest a ride in the back of that Jag he's advertising,
'cause as beautiful as the burlwood interiors are, the car--named after
an animal possibly facing extinction--is a gas guzzler. If you knew me
back in the '60s, you might say that this rant--I mean, piece--now has a
self-righteous ring to it, me having had the name Jaguar John back then.
I had the first XJ-6 when they came out, long before the car became
popular with accountants. That's when I sold it for a Rolls
Royce-looking Jag, the Mark IV, a super gas guzzler. That was back when
the first whiffs of rock stardom furled up my nose. Hopefully, I've
learned something since those heady times, like: "What good is a used-up
world?" Plus, it's not a given that one should do commercials for the
products one uses. The Brits might bust me here, having heard "Riders on
the Storm" during the '70s (in Britain only) pushing tires for their
roadsters, but our singer's ghost brought me to my senses and I gave my
portion to charity. I still don't think the Polish member of our
band has learned the lesson of the Opel, but I am now adamant that three
commercials and we're out of our singer's respect. "Jim's dead!" our
piano player responds to this line of thought. That is precisely
why we should resist, in my opinion. The late, transcendental George
Harrison had something to say about this issue. The Beatles "could have
made millions of extra dollars [doing commercials], but we thought it
would belittle our image or our songs," he said. "It would be real handy
if we could talk to John [Lennon]...because that quarter of us is
gone...and yet it isn't, because Yoko's there, Beatling more than ever."
Was he talking about the Nike ad, or John and Yoko's nude album cover
shot now selling vodka?

Actually, it was John and Yoko who inspired me to start a 10 percent
tithe, way back in the early '80s. In the Playboy interview, John
mentioned that they were doing the old tradition, and it stuck in my
mind. If everybody gave 10 percent, this world might recapture a
bit of balance. According to my calculations, as one gets up into the
multi category, you up the ante. Last year I nervously committed to 15
percent, and that old feeling rose again: the greed gene. When you get
to multi-multi, you should give away half every year. Excuse me, Mr.
Gates, but the concept of billionaire is obscene. I know you give a lot
away, and it's easy for me to mouth off, but I do know something about
it. During the Oliver Stone film on our band, the record royalties
tripled, and as I wrote those 10 percent checks, my hand was shaking.
Why? It only meant that I was making much more for myself. It was the
hand of greed. I am reminded of the sound of greed, trying to talk me
into not vetoing a Doors song for a cigarette ad in Japan.

"It's the only way to get a hit over there, John. They love commercials.
It's the new thing!"

"What about encouraging kids to smoke, Ray?"

"You always have to be PC, don't you, John?" I stuck to my guns and
vetoed the offer, thinking about the karma if we did it. Manzarek has
recently been battling stomach ulcers. So muster up courage, you
capitalists; hoarding hurts the system--inner as well as outer.

So it's been a lonely road resisting the chants of the rising
solicitations: "Everybody has a price, don't they?" Every time we (or I)
resist, they up the ante. An Internet company recently offered three
for "Break on Through." Jim's "pal" (as he portrays himself in
his bio) said yes, and Robby joined me in a resounding no! "We'll give
them another half mil, and throw in a computer!" the prez of Apple
pleaded late one night.

Robby stepped up to the plate again the other day, and I was very
pleased that he's been a longtime friend. I was trying to get through to
our ivory tinkler, with the rap that playing Robin Hood is fun, but the
"bottom line" is that our songs have a higher purpose, like keeping the
integrity of their original meaning for our fans. "Many kids have said
to me that 'Light My Fire,' for example, was playing when they first
made love, or were fighting in Nam, or got high--pivotal moments in
their lives." Robby jumped in. "If we're only one of two or three groups
who don't do commercials, that will help the value of our songs in the
long run. The publishing will suffer a little, but we should be proud of
our stance." Then Robby hit a home run. "When I heard from one fan that
our songs saved him from committing suicide, I realized, that's it--we
can't sell off these songs."

So, in the spirit of the Bob Dylan line, "Money doesn't talk, it
swears," we have been manipulated, begged, extorted and bribed to make a
pact with the devil. While I was writing this article, Toyota Holland
went over the line and did it for us. They took the opening
melodic lines of "Light My Fire" to sell their cars. We've called up
attorneys in the Netherlands to chase them down, but in the meantime,
folks in Amsterdam think we sold out. Jim loved Amsterdam.

I received the news of paleontologist and popular science writer Stephen
Jay Gould's death, at age 60, in the week I was reading Jonathan Marks's
new book on genetics, human evolution and the politics of science. My
friends and I discussed our shock--Gould had famously "beat" cancer some
years back--and shared charming and ridiculous Gould information, like his
funny-voice contributions to The Simpsons. Postings on leftist
listservs noted that Gould's fulsome New York Times obituary,
which rattled on about his "controversial" theory of punctuated
equilibrium, his SoHo loft and love of baseball, neglected to mention
his extensive antiracist writing and many other radical activities,
including working with the Science for the People group. Rhoda and Mark
Berenson wrote in to commend his strong support for the release of their
daughter Lori, the young American leftist sympathizer long imprisoned as
a "terrorist" in Peru.

With Gould gone, the landscape of progressive English-language popular
science writing is much impoverished. In particular, in an era in which
silly, and most frequently racist and sexist "it's all in our genes"
narratives have become--alas!--purely commonsensical in the mass media,
if not in the academy, we have lost a stalwart and articulate
evolutionary biologist who wrote prolifically against sociobiology's
reductionist framings of human experience. But molecular anthropologist
Jonathan Marks, with his broad history-of-science background, his
take-no-prisoners stance on scientific stupidity and overreaching, and
his hilarious Groucho Marx delivery, can help to fill that void.

What It Means to Be 98% Chimpanzee addresses precisely that
question--the issue of human/higher primate connections--and all its
existential and political entailments. Marks reframes the old C.P. Snow
"two cultures" debate, on the gulf between the sciences and the
humanities, in a new and interesting way. Rather than blaming the
general public for its scientific ignorance--which I must confess is my
own knee-jerk tendency--Marks turns the lens around. He indicts
scientists, and particularly his own confrères in genetics, for
their long history of toadying to elite interests: "Where human lives,
welfare, and rights are concerned, genetics has historically provided
excuses for those who wish to make other people's lives miserable, to
justify their subjugation, or to curry favor with the wealthy and
powerful by scapegoating the poor and voiceless." Marks's conclusion is
that genetics "is therefore now obliged to endure considerably higher
levels of scrutiny than other, more benign and less corruptible, kinds
of scientific pronouncements might."

And scrutinize he does. First, Marks provides us with an accessible
history of the linked Western efforts, since the seventeenth century, to
comprehend the natures of nonhuman higher primates, and to develop
biological taxonomy, both before and since the rise of evolutionary
theory. With word-pictures and actual illustrations of explorers' and
others' accounts of "Pongoes," "Baboones, Monkies, and Apes," he makes
vivid for us the ways in which "the apes, by virtue of straddling a
symbolic boundary, are highly subject to the projections of the
scientist from the very outset of modern science." Not the least of
Marks's virtues are his deft along-the-way explanations, as for instance
the key physiological differences between monkeys and apes (the latter
are "large-bodied, tailless, flexible-shouldered, slow-maturing"). Only
last week, I found myself hectoring a hapless video-store worker about
the absurd conjunction, in the store's display case, of an orangutan
(ape) stuffed animal with a Monkey Business movie poster. Now I
can just hand out 98% Chimpanzee.

The "projection" problem, according to Marks, is far more inherent to
biological taxonomy than heretofore realized. He offers amusing
lightning sketches of scientists past and present, from the
eighteenth-century catfight between Buffon and Linnaeus over whether
intrahuman variation could be categorized biologically--the latter
eventually acknowledging Buffon "by naming a foul-smelling plant after
him"--to paleobiologist George Gaylord Simpson's two-martini lunches in
his 1980s Arizona retirement as he declaimed against contemporary
genetic reductionists. These humanized history-of-science narratives
allow Marks to make clear the uncertainties and arbitrariness of "hard"
science categorizations. While "every biology student knows that humans
are mammals," because human females nurse their young, Marks notes that
"it is not obviously the case that breast-feeding is the key feature any
more than having a single bone in the lower jaw (which all
Mammalia, and only Mammalia, have)." He uses historian
Londa Schiebinger's work to show us how Linnaeus, who had been operating
with Aristotle's four-legged "Quadrupedia" label, switched to
Mammalia because he was active in the contemporary movement
against upper-class women sending their infants out to wet nurses: "He
was saying that women are designed to nurse their own children, that it
is right, and that it is what your family should do."

Political apprehensions, as we know, were woven just as deeply into
scientists' evolving modes of categorizing
intrahuman--"racial"--variation. Here Marks tells some familiar stories
in new ways. Many know, for example, about racist University of
Pennsylvania anthropologist Carleton Coon's last-ditch claims, in the
early 1960s, that "the length of time a subspecies has been in the
sapiens state" determines "the levels of civilization attained by some
of its populations." But Marks offers us as well a fascinating sense of
the times. We see, for example, Sherwood Washburn, the Harvard Yankee of
later Man the Hunter fame, and Ashley Montagu, the debonair English
anthropologist redbaited out of the academy and onto What's My
appearances, ending up "on the same side, working to purge
anthropology once and for all of the classificatory fallacy that had
blinded it since the time of Linnaeus.... Coon died...an embittered and
largely forgotten figure, done in, he supposed, by the forces of
political correctness, and more darkly (he allowed in personal
correspondence) by a conspiracy of communists and Jews as well."

The importance of cultural constructions, and their irreducibility to
biological functions, have been hoary apothegms in anthropology
classrooms for a half-century. Awareness of the susceptibility of
scientific practice to the politics of reputation has been with us since
the Kuhnian 1960s. Ethnographic, historical and journalistic work on
bench science from the 1980s forward has focused on the political
framing of, and politicized language use in, hard science research and
on the power of corporate and state funding to determine research
directions and even findings. But Marks takes the "cultural construction
of science" line much further than even most progressive critics of the
contemporary idiocies of sociobiologists--although he does get off some
lovely lines, like "sociobiology, which studies the biological roots of
human behavior, whether or not they exist." He takes the critique home
to his specialty, evolutionary molecular genetics, and demonstrates the
multifarious ways that recent claims about human nature and evolution,
based on DNA evidence, have been misframed, are irrelevant or often
simply stupid.

That we "are" 98 percent chimpanzee, says Marks, is a profound
misframing. First, our biological closeness to the great apes "was known
to Linnaeus without the aid of molecular genetics." "So what's new? Just
the number." Then he points out that the meaning of phylogenetic
closeness depends upon the standpoint from which it is viewed: "From the
standpoint of a daffodil, humans and chimpanzees aren't even 99.4%
identical, they're 100% identical. The only difference between them is
that the chimpanzee would probably be the one eating the daffodil."
Then, the diagnostic genetic dissimilarities between chimpanzees and
humans do not cause the observed differences between them, and are
therefore irrelevant to discussions of the "meaning" of our genetic

When we compare their DNA, we are not comparing their genes for
bipedalism, or hairlessness, or braininess, or rapid body growth during
adolescence.... We're comparing other genes, other DNA regions, which
have either cryptic biochemical functions, or, often, no known function
at all. It's the old "bait and switch." The genes we study are not
really the genes we are interested in.

Thus all of the wild claims about our "chimp" nature, which have ranged
over the past forty years from male-dominant hunter (early 1960s) to
hippie artist and lover (late 1960s through 1970s) to consummate
competitor (Gordon Gekko 1980s) are entirely politically constructed.
And, Marks adds, in considering the "demonic male" interpretation of
chimp competition as like that of Athens and Sparta, they are simply
argument by analogy: "Maybe a chimpanzee is sort of like a Greek
city-state. Maybe an aphid is like Microsoft. Maybe a kangaroo is like
Gone With the Wind. Maybe a gopher is like a microwave oven."
Just plain dumb.

Using this set of insights, Marks eviscerates a wide array of
contemporary "hi-tech folk wisdom about heredity" claims, from the
"successes" of both the Human Genome and Human Genome Diversity Projects
to the "Caucasian" Kennewick Man, the "genetic" athletic superiority of
black Americans, the genetics of Jewish priesthood and the existence of
a "gay gene." He is particularly trenchant against the Great Ape
Project's use of human/ape genetic similarities to argue for "human
rights" for apes, frequently to the detriment of the impoverished
African and Southeast Asian residents of ape homelands: "Apes should be
conserved and treated with compassion, but to blur the line between them
and us is an unscientific rhetorical device.... our concern for them
can't come at the expense of our concern for human misery and make us
numb to it."

There is much more in 98% Chimpanzee, a real treasure trove of
thoughtful, progressive scientific thought. But I do have a quibble.
While Marks takes an uncompromising equal rights stance when it comes to
female versus male biology, he doesn't delve anywhere near as deeply
into the insanities of contemporary "hi-tech folk wisdom" about
sex--like the "rape is genetic" claims of a few years back--as he does
about race. And they are legion, and just as politically consequential.
Nevertheless, this is an important and refreshing book, the first
claimant to replace the magisterial and out-of-print Not in Our
, and a fitting monument to Stephen Jay Gould's passing. Now
tell me the one again about the duck with lips.

We are all fascinated by the lives of the powerful and famous, and in
the last part of the twentieth century Andrei Sakharov became one of
Russia's most famous. He burst onto the world stage in the summer of
1968, and seemingly overnight he went from the high-clearance obscurity
of thermonuclear

weapons to world fame. His essay advocating "convergence" of capitalism
and socialism, which was smuggled to the West, was extraordinary. It did
not matter that its contents were naïve and sophomoric (he
envisioned a world government by the year 2000). Its author was the
"father" of the Soviet H-bomb, someone who understood that life and
civilization could be incinerated in an hour's time and as such
commanded instant respect. Moreover, he was a member of the elite, whose
views were "profoundly socialist" and who abhorred the "egotistical
ideas of private ownership and the glorification of capital." But there
were deeply heretical undertones in his thinking. He insisted that the
Soviet Union needed economic and political reforms, and if necessary a
multiparty system, even though he did not regard the latter as an
essential step "or even less, a panacea for all ills."

This was, of course, the time of the Prague Spring, when the peoples of
the Communist part of Europe followed with sympathy and apprehension
Prague's reformist Communist leaders taking Czechoslovakia down the path
of democratization. A nascent democratic movement had emerged in Russia
in the mid-1960s as well, spreading through large sections of the
intelligentsia. "What so many of us...had dreamed of seemed to be
finally coming to pass in Czechoslovakia," Sakharov said later. "Even
from afar, we were caught up in all the excitement and hopes and
enthusiasm of the catchwords: 'Prague spring' and 'socialism with a
human face.'"

All hopes were squelched on August 21, 1968, when Russian tanks entered
Czechoslovakia and arrested the reformers. It was also a fateful moment
for Sakharov: His essay had transformed him into the leading personality
of a small dissident movement. The regime ended his career at the secret
weapons lab in Turkmenistan but allowed him to work at the Institute of
Physics in Moscow. After a decade of defending dissidents, he was
arrested in 1980 and exiled to the closed city of Gorky (now Nizhni
Novgorod), where he was force-fed when he attempted a hunger strike. The
dramatic struggle between a lone individual and a mighty totalitarian
state ended with an astounding concession by the state: On December 16,
1986, the new Soviet leader, Mikhail Gorbachev, personally invited
Sakharov to return to Moscow and "go back to your patriotic work." It
was an act of contrition that also enhanced Gorbachev's reputation in
the West.

In this first English-language biography of Sakharov, Richard Lourie
offers a beautifully written and engaging account of the physicist's
life. Lourie is a distinguished author and a leading translator of
Russian literature. He also translated Sakharov's own Memoirs,
which they had discussed at length. Lourie has had extended help from
Elena Bonner, Sakharov's second wife, and the portrait of their marriage
is one of the most insightful aspects of the book. But writing a
biography of so complex a figure as Sakharov is more difficult than it
may seem, in part because his life was the stuff of which myths are
made. It had two distinct phases.

In the first he eagerly served the state and performed his great
bomb-making accomplishments. It was a period of Stalinist terror and
appalling privations in which Sakharov accepted everything with
"cheerful fatalism." Like Voltaire's Dr. Pangloss, he clung to his
belief that everything Stalin did was for the best, that creating the
most destructive weapons mankind had known was his patriotic duty, that
"the Soviet state represented a breakthrough into the future." Even the
repugnant KGB system of informing seemed to him a normal fact of life,
an "ordinary link in the network of surveillance that enveloped the
whole country." When the dictator died in 1953, Sakharov was deeply
moved. "I am under the influence of a great man's death," he wrote to
his wife. "I am thinking of his humanity."

The second period--one of political activism, open dissent and real
sacrifices by Sahkarov--has been meticulously documented in the press.
Needless to say, he was lionized in the Western press and awarded a
Nobel Peace Prize. Yet his impact on the events that led to the collapse
of the Soviet Union remains unclear. As a leading actor in the dissident
movement, he seemed from the beginning a tragic figure who most fully
reflected its strengths and weaknesses. Sakharov not only lacked
charisma, as Andrei Amalrik said, but he also rejected the leadership
role bestowed upon him by the dissidents. Sakharov, Amalrik says in
Notes of a Revolutionary, wanted to be "a solitary monk under a
leaky umbrella whose voice in the defense of the oppressed would be
heard because of his moral prestige."

It is difficult to explain the almost complete break between these two
periods. It coincides roughly with the publication of his controversial
essay, "Reflections on Progress, Co-Existence, and Intellectual
Freedom," and the death of his first wife. What made him do his U-turn,
or, in Professor Philip Morrison's apt image, what made him go "from a
Teller to an Oppenheimer"?

We can only speculate what went on in Sakharov's head. His explanation
seems incomplete. He said he confronted a "moral dilemma" at the time of
the 1955 H-bomb test because his calculations of death by fallout over
the generations made it clear that the total numbers were staggering. He
was also appalled by the ecological consequences and began advocating a
ban on nuclear testing.

An incident at a banquet to honor a successful test may have had a
greater impact on Sakharov. His toast at the banquet--"May all our
devices explode as successfully as today's, but always over test sites
and never over cities"--was immediately countered by Air Marshal
Mitrofan Nedelin, who wanted to put the scientist in his place by
telling a crude story:

"An old man wearing only a shirt was praying before an icon: 'Guide me,
harden me. Guide me, harden me.' His wife who was lying on the stove
said: 'Just pray to be hard, old man, I'll take care of the guiding.'"
"And so," said the air marshal, "let's drink to getting hard."

Sakharov felt "lashed by a whip." An exceedingly proud man, he was
humiliated before his colleagues. He drained his glass and never said
another word for the rest of the evening. He was, he said later, shocked
into a realization that he and his colleagues had created a terrible
weapon whose uses "lie entirely outside our control."

After the first successful test, in 1953, Sakharov's self-confidence was
at a peak. Still "outwardly modest," inwardly he was "actually quite the
opposite." The director of the atomic weapons program, physicist Igor
Kurchatov, had called him "the savior of Russia!" He had replaced Igor
Tamm, his mentor, as scientific head of the hydrogen bomb project. He
alone had written a report on his conception of the next generation of
nuclear weapons and delivery systems; he attended a Politburo meeting
that approved it. To outsiders he seemed able to walk on water. He
enjoyed every privilege the state could bestow. He had the attribute of
highest importance: a high-frequency phone, a direct line to all
leaders. He was made a Hero of Socialist Labor, the nation's highest
honor (for the first of three times). He was elected to full membership
in the Soviet Academy of Sciences, bypassing the usual period of
candidacy (Tamm's had lasted twenty years in an election before he
became a full member).

Yet, as Yuli Khariton, the director of the secret weapons lab, put it,
Sakharov's immense self-confidence was both his strength and his
failing. Sakharov "felt his own strength and could not imagine anyone
understanding better than he." When others found the solution to a
problem he was unable to solve, Sakharov would set about with
"exceptional energy" to search for the flaws in it. Not finding them, he
was forced to admit that the solution was correct.

If the 1955 test was the turning point in his thinking, it was reflected
only in his interest in and advocacy of a ban on nuclear testing.
Clearly he had little understanding of the politics of nuclear weapons
or the domestic political pressures that Nikita Khrushchev was facing.

Ignoring his pleas, Khrushchev insisted that the largest Soviet bomb
ever be tested so it would coincide with the Communist Party Congress
(and the expulsion of Stalin's body from the Lenin Mausoleum in Red
Square). Having been overruled and slavishly following orders, Sakharov
proposed that not one bomb but two be tested at the same time. This
would provide sufficient information to eliminate the need for further
testing for a long time. Even more bizarre was his grandiose proposal
for a giant, atomic-powered torpedo with a 100-megaton charge that could
inflict enormous casualties on enemy ports. A Russian admiral Sakharov
tried to consult would not give him the time of day. As a military man,
the admiral believed in "open battle" and was disgusted and outraged by
the idea of merciless mass slaughter.

By 1957 the Russians had sent Sputnik into orbit and the competition for
the control of outer space became a top priority. In the 1960s the space
program was allocated the largest chunk of the research budget. Sakharov
and other bomb-makers were shunted aside. This may be one of the reasons
for Sakharov's foray into political theory, though Lourie does not
explore it. But Sakharov is a hard man to assess. For example, his role
in enabling Russia to detonate its first hydrogen bomb just nine months
after the Americans is indisputable, but his accomplishments as a
physicist must await final judgment. So far, none of his peers have
placed him in the pantheon of top Russian physicists. None doubted his
talent, but the common judgment may have been summed up by Lev Landau,
the Nobel Prize-winning physicist, who called him "outstanding" and
said: "While I would not consider him a genuine theoretical physicist,
he is rather a 'constructive genius.'" Tamm, another Nobel Prize winner,
was more generous. Sakharov's tragedy, Tamm said, was "that he had to
sacrifice his great passion--elementary-particle physics--first to
create an atomic and hydrogen bomb," then sacrifice it a second time in
the struggle for social justice.

It's even harder to assess him as a man. I first met him in the hospital
of the Academy of Sciences in 1967, where he was a patient. I was
visiting another patient, the writer Nikolai Erdman, who took me "to say
hello" to Sakharov, who was recovering from a hernia operation. First
impressions often gel into lasting images. I have subsequently written
dozens of stories about him, and I never had any doubt that he was a
rare good man who was prepared to oppose evil. As an absent-minded and
eccentric professor, he was unassuming and humble. Yet his benevolent
smile somehow demanded respect. He was born into a family that belonged
to that section of nineteenth-century intelligentsia that believed it
their duty to fight Russia's backwardness and authoritarianism. There
was a sense of entitlement about him, something that must have come
about from special considerations and privileges that had been extended
to him over the years. Following the publication of his controversial
essay, he was banned from military projects but accepted the position
offered him at the Physics Institute, working under Tamm. He accepted.
Neither side had entirely given up on the other. What if Sakharov came
up with a new discovery? At the time, neither science nor politics had
much meaning for Sakharov, who was grieving for his late wife and
looking after his 12-year-old son, Dima.

Sakharov was still a unique figure, both admired and envied. His
unanimous election to the Soviet Academy of Sciences was without
precedent for two reasons: Not only had he not completed his doctorate
(he was a candidate of science), but his work was so classified that
more than 99 percent of those who voted for him had no idea why he was
honored. Academic Vasily Yemelyanov, who headed the Soviet atomic energy
commission in the 1950s, told me in an interview how Khrushchev had
asked him to insure Sakharov's election without revealing his role in
the H-bomb project. Yemelyanov replied that that was impossible. People
are going to ask questions. After all, Sakharov, 32 at the time, was a
molokosos (baby). "You tell them that he had done a great service
to the state but you are not at liberty to reveal what it is,"
Yemelyanov quoted Khrushchev as saying.

Sakharov was still viewed as salvageable when two prominent dissidents
were incarcerated in psychiatric institutions: Gen. Pyotr Grigorenko and
biologist Zhores Medvedev, twin brother of Marxist historian Roy
Medvedev, a friend of Sakharov's who distributed his original 1968 essay
in samizdat form. Roy Medvedev's book about Stalin, Let
History Judge
, which Sakharov read in samizdat, played a
major role in his developing politics. As Soviet policy hardened under
Leonid Brezhnev, open dissent turned into a concerted opposition to a
return to Stalinism. Sakharov created an international incident in 1970
when he appeared at an international symposium held in Moscow and
announced that he was collecting signatures in defense of Medvedev, who
was under psychiatric detention. A week later he protested directly to
Brezhnev. Medvedev was freed in mid-June, but Grigorenko remained
incarcerated for four years.

A void of ostracism, however, began to form around Sakharov. He had
crossed over to the other side. This became irrevocable when he met his
second wife, Elena Bonner, a die-hard political dissident.

Ironically, Sakharov was finally happy, being married to a woman he
loved and who shared his ideas. Like God's fool from the Russian
tradition, he was regularly challenging the lies on which the system was
constructed yet not ending up in jail, because God's fool was the only
person who could speak the truth to czars. The authorities, unwilling to
lash out at Sakharov himself, instead targeted Bonner's children. Bonner
herself was reviled in the press. Sakharov fought back--hunger strikes
were his ultimate weapon. The state had considerable success in
radicalizing his image and making it appear that the human rights
movement was used by Sakharov to obtain exit visas for his family and

Lourie presents a compelling account of Sakharov's personal odyssey,
going behind the glossy picture we painted and repainted over the years.
If there is a serious shortcoming here it is that Bonner's role has
been, perhaps inadvertently, minimized. The book leaves the reader with
a sense of disappointment that this genuinely great man did not have a
more lasting effect. But we'd be remiss to forget the electrifying
impact on Russia of his return from internal exile in 1986. Even more
significant was his decades-long struggle to keep alive the best
traditions of the Russian intelligentsia. Like his beloved Pushkin, he
will remain loved because--in the poet's words--"I've struck the chords
of kindness/and sung freedom's praise in this cruel age,/calling for
mercy to be shown the fallen."

It's boring but do it, says the playwright. Otherwise, you allow evil to
settle in.

Hot, rained-on, packed-down straw, strewn then abandoned
between the rows of eggplant, tomato plants, onion, and herbs
catches the evening's last September gnats in pale mats
and renders, for a moment, the fall surrender untenable.

Impossible, too, to make this sign--your birthday month--
the winding vine of grapes at harvest, for who could drink
in this heat, or light the candles and praise the cake?
The half-century it took to make the man you are is far

outstripped by the tipped and tilting present tense in which
you accurately move, correcting the angle of guyed bamboo,
brushing a confusion of wings from the plot, and not,
in the slightest sense, wincing ahead to the unfathomable,

intolerable winter, for straw, you said, muffles
the living so they can't hear the dead.


How the cowardice of Viking Penguin kept the author’s In The Spirit of Crazy Horse out of print for seven years

April 7, 2014

Thomas Piketty’s ambitious, lucid Capital in the Twenty-First Century explains the depth and scope of our inequality problem.

March 14, 2014

The four-term congressman from Minnesota’s Fifth District is boldly following in the footsteps of Humphrey, McCarthy, Mondale and Wellstone.

March 10, 2014

The quivering throngs of teen-aged girls, The Nation’s reviewer wrote, said much more about the susceptibility of Americans to fashionable trends than it did about the talent or novelty of the group itself.

March 8, 2014

The underlying philosophy of the National Front remains almost exactly the same as it was under Jean-Marie Le Pen.

March 1, 2014

A controversy stirs up over John Judis's ‘Genesis’.

February 27, 2014

Penguin’s withdrawing and pulping The Hindus: An Alternative History is only the latest in a series of surrenders.

February 14, 2014

We published some of his earliest poems as well as his great 1964 essay on Sonny Liston vs. Cassius Clay.

January 11, 2014

Obama wants another decade of war in Afghanistan—but a new book says he’s already lost faith in the mission. 

January 7, 2014

An article in our pages in 1919 helped rescue the long-deceased scribe from obscurity and secured him a prominent place in the American canon.

January 4, 2014