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It was curled on the pavement, forehead to knees,
as if it had died while bowing. Its stripes
were citrine-yellow, and the black of a moonless
starless, clear night. It did not
belong on a street, to be stepped on, I picked it
up in a fold of glove, and in the taxi
canted it onto a floral hankie,
a small, thin, cotton death-glade--
and the bee moved, one foreleg,
like an arm, feebly, as if old. It seemed
not long for this world, and it seemed I could not
save it, and had been saved, by its gesture,
from smothering it all day in my bag. I would have
liked to set it in a real glade,
but I thought that it might still, right now,
be suffering, yet I could not kill it
directly--I shook it, from the hankie, out the window,
onto West End Avenue,
hoping that, before a tire
killed it, instantly, it would hear
and feel huge rushes of tread and wind,
like flight, like the bee-god's escape.
One of the most remarkable--but unremarked, other than superficially--aspects of globalism is its erosional effect on the role of the state as we've known it since the 1648 Peace of Westphalia. Indeed, as Nation editorial board member Richard Falk notes in opening Human Rights Horizons, "The sovereign state is changing course due primarily to the widespread adoption of neoliberal approaches to governmental function.... There exists a broad cumulative trend toward the social disempowerment of the state," and "market forces operate as an impersonal agency for the infliction of human wrongs." Advancing their cause despite the privatizing of government functions--the ultimate in deregulation--may be "the most pressing framing question for human rights activists," Falk asserts in this scholarly meditation.
Falk moves between the specific and the general, whether geographically (from Rwanda to Kosovo to the Gulf War) or institutionally (the UN, NATO, World Bank, IMF), to try to tease out the foundations and implications of a new world moral order. He eschews easy answers--"it remains premature at this point to set forth 'the lessons of Kosovo'"--and is skeptical, yet he presents signs of hope: Global media provide "vivid images...of popular activism and makes the struggles in one setting suggestive...in another," for instance, and in one of its dynamics, globalization "is creating a stronger sense of shared destiny among the diverse peoples of the world."
In the more trying period ahead, a modest internationalism would fare best.
Crow light: I call it that at dawn
when one wing, then this other, bursts in flame,
catching the sun's rising. The stupid bird,
dipping his hunk of bread into the water,
doesn't know the Mississippi is my friend:
it disgorges in the gulf the frozen states I came from.
Mississippi! She was a grade school spelling word
in Detroit for me. I spelled well. Now, forty years later
I jog beside her interchange of gold and silver lustres,
always too much in love with any surface of the world.
But the crow: I know it's not the same bird
morning after morning. Still, the dipping of his beak
into this water, softening a breakfast for his gullet
demanding, like mine, daily satisfactions
lets me pretend every day's the same.
On one chunk of that bread some day up ahead
my last day is written, clear as the printing
on my birth certificate on file in Michigan.
Crows dip their bread. Daily, I run for breath,
hoping to extend my distance, even a little.
The Mississippi muddies, clears, according to the factories
up North, the local, snarled measures against its dying.
Slowly, even the river is passing from us while I run.
You have "little trace," exclaimed Gershom Scholem in a letter he sent to the great Jewish political philosopher Hannah Arendt, of "love for the Jewish people." It was the early 1960s, and Scholem, one of Israel's most prominent intellectuals, was responding to her analysis of Adolf Eichmann's trial. Scholem's attack was spurred by several assertions Arendt had made, including her allegation that the Jewish officials in the ghettos--the Judenrat--expedited the extermination machine; if they had not collaborated with the Nazis, Arendt wrote, fewer Jews would have been killed.
Scholem's criticism expressed the prevailing view held by Israel's elite. Not surprisingly, Arendt was censored in Israel, and it took thirty-six years before an Israeli press agreed to translate her writings. Although the recent appearance of Eichmann in Jerusalem in Hebrew has rekindled an age-old debate, it seems that Israelis can now relate to the Holocaust in a more mature way.
Corners of the Jewish establishment in the United States may not be ready to cope with similarly forceful criticism, though, judging from the response to Norman Finkelstein's The Holocaust Industry. A review put forth in the New York Times tossed it aside as "an ideological fanatic's view of other people's opportunism, by a writer so reckless and ruthless in his attacks that he is prepared to defend his own enemies, the bastions of Western capitalism, and to warn that 'The Holocaust' will stir up an anti-Semitism whose significance he otherwise discounts." There are two major problems with this line of criticism. First, it summarily dismisses Finkelstein's arguments without any attempt to engage his disturbing accusations. Second, instead of concentrating on the book, the reviewer goes after the author, implying that Finkelstein, the son of survivors, represents a neoteric breed of anti-Semite. In this way, it resembles the assault on Arendt.
On the book's first page Finkelstein distinguishes between the actual historical events of the Nazi holocaust and "The Holocaust," a term denoting an "ideological weapon." He notifies the reader that The Holocaust Industry deals only with the ideological component, which is used to cast both Israel and "the most successful ethnic group in the United States" as victims. Victim status, in turn, says Finkelstein, enables the Zionist state, which has "a horrendous human rights record," to deflect criticism, and US Jewish organizations (the American Jewish Committee, the American Jewish Congress and others) to advance dubious financial goals.
Others have already shown that the holocaust has served to justify pernicious acts. Tom Segev, a leading Israeli journalist, said as much over a decade ago in his book The Seventh Million. In the early 1980s, Israeli scholar Boaz Evron observed that the holocaust is often discussed by "a churning out of slogans and a false view of the world, the real aim of which is not at all an understanding of the past, but the manipulation of the present." Thus, Finkelstein's contribution to the existing literature involves his concentration on US Jewish organizations. He attempts to go beyond Peter Novick's The Holocaust in American Life [see Jon Wiener, "Holocaust Creationism," July 12, 1999], which focused in part on abuses committed by Jewish organizations and intellectuals, by providing a much more radical critique. Finkelstein strives to show how the organizations have "shrunk the stature of [Jewish] martyrdom to that of a Monte Carlo casino."
The major claim of the first chapter, "Capitalizing the Holocaust," is that until the 1960s "American Jewish elites 'forgot' the Nazi holocaust," their public obliviousness induced by a fear of being accused of "dual loyalty." Finkelstein urges the reader to keep in mind that the United States opposed Israel's 1956 invasion of Egypt and did not become an ardent champion of the Jewish state until the mid-1960s. Accordingly, he avers, Jewish elites were apprehensive about accentuating the holocaust for fear that this would be interpreted as favoring Israel over the United States.
The reader is also reminded that after World War II, Germany became "a crucial postwar American ally in the US confrontation with the Soviet Union." It was, I believe along with the author, a sad moment in Jewish history when organizations like the American Jewish Committee and the Anti-Defamation League "actively collaborated in the McCarthy-era witch hunt." The crux of Finkelstein's argument in this context is that Jewish organizations "remembered" the holocaust only after the United States and Israel had formed a strategic cold war alliance. They suddenly realized that "The Holocaust" (in its capitalized form) could be employed as an ideological tool.
Finkelstein does not hesitate to use blunt language rather than euphemism; and although he usually applies words in a precise manner, at times he gets carried away in his analysis. For instance, at the very end of the first chapter, after discussing the dissolution of the longstanding alliance between American Jews and blacks, he claims that "just as Israelis, armed to the teeth by the United States, courageously put unruly Palestinians in their place, so American Jews courageously put unruly Blacks in their place." The book offers no support for the sentence's second clause; the analogy it sets up, too, is erroneous and can easily be used to discredit Finkelstein and thus his more serious charges.
The book's principal weakness, however, develops in its second chapter, "Hoaxers, Hucksters and History." Finkelstein dedicates this portion of the book to undermining two "central dogmas" that "underpin the Holocaust framework: (1) The Holocaust marks a categorically unique historical event; (2) The Holocaust marks the climax of an irrational, eternal Gentile hatred of Jews."
My criticism has nothing to do with Finkelstein's analysis of the second dogma, whose paradigmatic example is Daniel Goldhagen's Hitler's Willing Executioners. The main thesis underlying Goldhagen's book--which has been acclaimed in some quarters but derided in many others--is that ordinary Germans were no less anti-Semitic than National Socialist Party members. Goldhagen's theory serves the notion that Jews can always fall prey to Gentiles, which makes them the quintessential and eternal victims. And if "'all people collaborated with the Nazis in the destruction of Jewry,'" then, as Boaz Evron points out, "everything is permissible to Jews in their relationship to other people." Together with Ruth Bettina Birn, an international expert on Nazi war crimes, Finkelstein examined Goldhagen's references one by one, and in their book A Nation on Trial they concluded convincingly that Hitler's Willing Executioners is not worthy of being called an academic text.
My problem, rather, lies with Finkelstein's attempt to demonstrate that the holocaust was not a unique historical event. I disagree with Elie Wiesel, who for a "standard fee of $25,000 (plus a chauffeured limousine)"--in Finkelstein's aside--insists that "we cannot even talk about it," and I follow Finkelstein's admonition that it's helpful to compare it with other historical events. Yes, Finkelstein is right that Communists, not Jews, were the first political casualties of Nazism, and that the handicapped were the first genocidal victims. He is also correct that Gypsies were systematically murdered. But these facts do not prove that the holocaust was unique only "by virtue of time and location," in his formulation. Even though mass genocide has occurred elsewhere, death trains, gas ovens and Auschwitz have not. The holocaust, including the horrific experience of European Jewry, was unique.
Finkelstein's error is in conflating two issues: the uniqueness of the holocaust, on the one hand, and how this uniqueness is interpreted and put to use in manipulative ways, on the other. He fails to recognize that one need not debunk the uniqueness of an event in order to compare it and criticize its use and abuse.
Nonetheless, when it comes to analyzing how "The Holocaust" has been employed to advance political interests, Finkelstein is at his best. He shows how "The Holocaust" demagogues draw a link between "uniqueness" and "Jewish chosenness" and demonstrates how both are used to justify Israel's rightness, regardless of the context. His most notable contribution is in the third chapter of his book, "The Double Shakedown," where he couches as an exposé his view that "the Holocaust industry has become an outright extortion racket." The chapter deals with a few specific cases but mainly focuses on the circumstances leading to the compensation agreement between Switzerland and a number of Jewish organizations. In this disturbing affair the devil is in the details, and Finkelstein has done his homework.
The empirical evidence he supplies is alarming. He documents how Jewish organizations have consistently exaggerated numbers--of slave laborers or the amount of "victim gold" purchased by the banks--in order to secure more money. This sort of inflation was recently repeated in an October 23 letter written by Burt Neuborne--the lead counsel in the Swiss banks case--to The Nation. Neuborne claimed, for instance, that if one takes into account that there were "more than 2 million wartime accounts" whose records have been destroyed, then the $1.25 billion compensation provided by the Swiss "barely scratches the surface of the stolen funds." Neuborne fails to mention the findings published by the Independent Committee of Eminent Persons, also known as the Volcker Committee, in its Report on Dormant Accounts of Victims of Nazi Persecution in Swiss Banks (1999). The committee established that approximately 54,000 dormant accounts had a "possible or probable" relationship to Holocaust victims, and of these only half had any real likely connection. Considering that "the estimated value of 10,000 of these accounts for which some information was available runs to $170-200 million," even Raul Hilberg, author of the seminal study The Destruction of the European Jews, infers that the "current value of the monies in the dormant Jewish accounts is far less than the $1.25 billion paid by the Swiss."
Hilberg himself has accused some Jewish organizations of "blackmail," and Finkelstein describes in detail how this economic strong-arming was carried out. While the high-powered lawyers representing the organizations haggled with the Swiss, the Jewish lobby launched an extensive campaign. This drive included the publication of studies--supported by the Simon Wiesenthal Center--that accused Switzerland of "knowingly profiting from blood money" and committing "unprecedented theft," and claimed that "dishonesty was a cultural code that individual Swiss have mastered to protect the nation's image and prosperity." Using its leverage, the lobby utilized these allegations in the House and Senate banking committees in order to orchestrate a "shameless campaign of vilification" against Switzerland, in Finkelstein's words. Simultaneously, it convinced officials in a number of states, including New York, New Jersey and Illinois, to threaten the Swiss banks with economic boycott. Finally, the banks bent in response. Call it what you will, ingenious lobbying or conspiracy theory, Finkelstein manages to disclose how this well-oiled machine has utilized abhorrent methods to fill its coffers.
The World Jewish Congress has amassed "roughly $7 billion" in compensation moneys. One reads that former Secretary of State Lawrence Eagleburger earns an annual salary of $300,000 as chairman of the International Commission on Holocaust-Era Insurance Claims, while ex-Senator Alfonse D'Amato is paid $350 an hour plus expenses for mediating Holocaust lawsuits--he received $103,000 for the first six months of his labors. Most of the attorneys hired by the Jewish organizations earn around $600 an hour and their fees in total have reached several million. One lawyer asked for "$2,400 for reading Tom Bower's book, Nazi Gold." These attorneys might be demanding a smaller fee than is common to such litigation, but even a small percentage of a billion dollars is a lot of money. One should keep in mind that Finkelstein's mother received $3,500 for spending years in the Warsaw ghetto and in labor camps--the same amount D'Amato made in ten hours' work. These numbers plainly suggest that the "struggle," as much as it may be about paying damages to victims, has elements of an out-and-out money grab.
Finkelstein's analysis here boils down to three major criticisms: First, US Jewish organizations have been using shady methods to squeeze as much money as they can from European countries; second, while these organizations "celebrate" the "needy victims," much of the money gained in the process does not reach the victims but is used by organizations for "pet projects" and exorbitant overhead salaries; and third, that Jewish organizations' ongoing distortion of facts and emotional manipulation foments anti-Semitism. While his arguments are convincing, his attempt to be provocative leads to carelessness. His claim that the "Holocaust may turn out to be the greatest theft in the history of mankind" is preposterous, especially considering the history of imperialism. And yes, the "Holocaust industry" probably engenders some anti-Semitism; but Finkelstein should also clearly state that any misbehavior by Jewish organizations does not, and never can, provide an excuse for it.
Finkelstein does not spend all of his ire on his critique of Jewish organizations; he forcefully condemns US double standards as well. Why, for example, was a Holocaust museum built on the Washington Mall while there is no similarly high-profile museum commemorating crimes that took place in the course of American history? "Imagine," he says, "the wailing accusation of hypocrisy here were Germany to build a national museum in Berlin to commemorate not the Nazi genocide but American slavery or the extermination of Native Americans." Along the same line, the United States pressures Germany to pay compensation for its use of slave labor, but few in government dare mention compensation for African-Americans. Swiss banks are asked to pay back money taken from Jews but are allowed to continue profiting from the billions of dollars deposited by tyrants like Mobutu and Suharto at the expense of indigenous populations.
Informing Finkelstein's analysis is a universal ethics, which echoes Arendt's important claim that Eichmann should have been sentenced for his crimes against humanity rather than his crimes against the Jews. His book is controversial not entirely because of his mistakes or his piercing rhetoric but because he speaks truth to power. He, and not the Jewish organizations he criticizes, is following the example set by the great Jewish prophets.
Impeachment trials have notably lacked drama or even importance. Often, they have been an anticlimax to the convulsive events that precipitated them. Andrew Johnson's trial extended over several months and was a tepid sideshow to the profound political and legal struggles that marked Reconstruction. The British Parliament considered Warren Hastings's fate sporadically for eight years after he was impeached for his mismanagement of India policies, a subject heatedly debated for decades. The constitutional stakes sometimes appear high, but impeachment is essentially a quasi-legal extension of politics.
The impeachment and trial of William Jefferson Clinton followed form. Here was a proceeding whose remarkable moments seem in retrospect to be Robert Byrd's bombastic oratory, Arlen Specter's idiosyncratic attempt to import Scottish law by rendering a verdict of "Not Proven," Henry Hyde's ongoing fits of pique toward the Senate and misguided media speculations about "concessions" and "compromise" after one of the House managers of the proceeding, Lindsey Graham, lightened up and said "reasonable people can disagree." Most senators even followed a script for their questions, asking ones planted by the lawyers or the leadership. The affair had all the spontaneity of a Pointillist painting.
Jeffrey Toobin's A Vast Conspiracy and Joe Conason and Gene Lyons's The Hunting of the President treat impeachment briefly as a mere coda to earlier stories of alleged presidential wrongdoing. Both books recognize that the interesting and important political story centered on the assault against Clinton, which had gathered momentum after his election in 1992. That story was unscripted and owed more to accident and inadvertence than to design. The President and his wife were accused, among other things, of crooked land deals, suspected insider commodity trading, drug-running and complicity in the murder of a presidential-assistant-cum-alleged-paramour, Vincent Foster. Finally, we had the National Dirty Joke. The Toobin and Conason/Lyons books essentially tell the same story, and tell it rather well.
Peter Baker, a Washington Post reporter, set out to write "an authoritative and straightforward history" of the impeachment and trial. This subject pales by contrast to the earlier story, for it has little drama, mystery or subtlety. Baker is apparently determined to give us everything he accumulated in his reporter's notebook. His details are numbing; we have an abundance of trivia, rumor and anecdote, leaving him (and us) short on analysis and insight. But publishing publicity departments love this stuff. Press releases for the book emphasize the President's request to attorney David Kendall to tell Hillary that "something had obviously gone on" between her husband and Monica Lewinsky. It was the "longest walk" of Kendall's life, but he "laid the foundation" for Clinton to tell his wife. Certainly Clinton's modus operandi was nothing new or startling.
Typically, such books rest upon the usual unnamed sources. "I wish I could name them all," Baker writes. But it is not difficult to dope out his sources, and their obvious, self-fulfilling purposes. Representative Asa Hutchinson, one of the House managers, talked with Baker at length. Baker apparently found him the most interesting of the prosecutors (Hutchinson could mute his sanctimoniousness and stick to the legal issues), or at least the one most willing to speak. Baker can tell you at length what Hutchinson was thinking and what motivated him. Needless to say, Hutchinson comes off better than his colleagues.
Baker seems to have chronicled the recollections of every participant and weighted them equally. We hear about the origins of Joe Lieberman's famous speech, from its inception on the laptop to the incremental additions made before delivery. We are reminded of that very forgettable, very carefully planted rumor that Bob Woodward would report a second Clinton affair, with another intern. Remember Larry King panting over that one?
We learn that Senator Strom Thurmond flirted like a silly old man with the President's female lawyers. Baker finds a few themes and uses them repeatedly. Thus, the Democrats would consistently expose Republican partisanship and "win by losing." Then we had the "don't irritate Byrd" strategy, meaning that the Democrats decided to pander to their silly old man.
Baker even reveals how Washington really works. At one point, Representative Robert Livingston, on the verge of gaining the speakership, apparently decided to scuttle the case, but his chief aide--an unsung Beltway hero--persuaded him that Tom DeLay's secret room of evidence would prove the President was a rapist. "So what you're saying," Livingston said to the aide, "is we have to impeach the bastard?" Comes the breathless answer from the aide, eager to be immortalized: "Yes, I'm saying we have to impeach the bastard." Finally, Baker performs a useful service by identifying Lisa Myers of NBC as a "key player." And here we thought she was a working journalist.
Baker implicitly acknowledges the widely held notion that Tom DeLay steamrollered the House impeachment process. DeLay made mincemeat out of Peter King, the New York conservative who tried to form a bloc of Republicans opposed to impeachment. Finally, despairing, King informed Clinton, "There are people in my party who just hate you." Livingston's staff described DeLay as "the godfather." He made Livingston, he threatened him and he unmade him. But Baker leaves DeLay in the shadows, with no explanation of the sources of his power or how he held the House in his sway.
David Schippers, chief investigative counsel for the impeachment inquiry, Chicago Democrat (of a sort) and Hyde's fellow Knight of the Catholic Church's Equestrian Order of the Holy Sepulcher, has given us a book as comical and over the top as himself. Remember: This is the man who called up fifteen generations of fighting Americans from their graves to judge the House Judiciary Committee's action. His ready audience, which has shot the book to near the top of the bestseller list, gets plenty of red meat. Special prosecutor Kenneth Starr's report is treated as gospel; never mind that Starr acknowledged that without Monica Lewinsky's falling into his lap, he had no other case against the President.
Schippers's thesis is simple, and in part quite right: The Senate Republicans had no intention of seriously trying the case and sold out their House counterparts. Unfortunately, he explains this with scathing denunciations of "compromise" and "bipartisanship," when in fact a significant number of Senate Republicans simply did not believe that Schippers's case amounted to high crimes and misdemeanors, or that the President deserved to be thrown out of office.
The Senate treated the House charges with disdain, often bordering on contempt, much to the managers' dismay and scorn. The senators even refused to provide partisan cover for the managers when they failed to mount a majority in favor of either of the two articles of impeachment. Senator Ted Stevens of Alaska, whose Appropriations Committee chairmanship gave him enormous clout and who is no stranger to partisan battles, offered the most revealing insight into senatorial minds. Stevens voted to acquit Clinton on the perjury charge but voted him guilty on the obstruction count--the latter a mere "courtesy" to the managers. Stevens had no illusions. The world remained a dangerous place, and he forcefully said he would not vote to remove the President if he knew his vote would be decisive to the outcome. With remarkable candor, he said that Clinton had "not brought that level of danger to the nation which...is necessary to justify such an action." Stevens correctly gauged the national mood; this trial simply was not serious.
Stevens had hinted at this from the outset, infuriating Schippers. Yet Schippers was, inadvertently, right about bipartisanship. Current wisdom has it that the Clinton trial was a bitter, partisan affair and, as such, was doomed to failure. But just as bipartisanship worked to bring down Richard Nixon a quarter-century earlier, it may well have tarred and discredited Clinton's accusers. The Senate certainly had its share of Clinton-haters. Trent Lott in 1974 had rejected impeachment as unthinkable; he had no trouble, however, applying it to Clinton. The usual suspects--Phil Gramm, Robert Bennett, Rick Santorum et al.--followed in lockstep. But Republican defections denied the impeachers any semblance of respectability and gave Clinton some measure of satisfaction.
There was no chance of removing the President once he had the support of his fellow Democrats. At that point, Republicans faced a choice: They could maintain party orthodoxy and vote for Clinton's removal, or they could freely vote to hold the bar high enough to reject his removal from office. Enough Republicans were persuaded that the President did not merit extreme sanction--and they exposed the whole affair as a meaningless, vindictive exercise.
Impeachment and removal belonged, then, to the Bob Barr set within the Republican Party. Most Republicans preferred resignation; impeachment proved to be a grasping, last-ditch effort to humiliate Clinton. Resignation would not only satisfy the hatred for him but provide payback for the Nixon affair a quarter-century earlier. When Livingston dramatically announced his own resignation (after it was publicly revealed that he'd also had an affair), he called upon the President to do the same. "Sir, you have done great damage to this nation.... I say that you have the power to terminate that damage and heal the wounds that you have created. You, sir, may resign from your post," Livingston pleaded.
Resignation had seemed a viable possibility months earlier, in the immediate wake of the Lewinsky revelations. Clinton's real moment of danger came when Democrats, many of whom dislike him, briefly flirted with the idea of abandoning him. But that effort ended for several reasons, not the least of which turned out to be polls showing public apathy or outright support for Clinton. Democrats decided to resist Republican attempts to force out the President, by resignation or later by impeachment. Even as the Senate went through the last-minute ritual of its vote, Phil Gramm said that a leader with honor "would fall on your own sword." But Gramm had (for him) a startling revelation: Richard Nixon had a sense of shame; Clinton had the hide of an elephant.
For Tom DeLay and his cohorts, who had known removal was unlikely but turned to impeachment to embarrass the President and tarnish his legacy, irony abounds. Not for the first or last time did Republicans underestimate Clinton; and not for the last time was he so blessed by his enemies. Prosperity and other Democrats proved indispensable allies.
There are no heroes in this tale, no redeeming moral or social virtue to offer in rendering American history. It is a smarmy story of petty politics, propelled by out-of-control media coverage. The constant theme is that the perpetrators remained wholly disconnected from that amorphous thing we call "the people." We are neither puritans nor prudes--probably the real subject here was infidelity, and that is a subject too many have had to contend with firsthand, or have preferred not to. In the end, the American people saved Bill Clinton--almost in spite of him.
After Andrew Johnson's impeachment trial, regret quickly took hold and impeachment was discredited for more than a century. Watergate and Nixon revived it in 1974. Now, our choices seem plain. Either impeachment will be used readily as a partisan weapon or it will become moribund once again. Neither result is healthy for the American constitutional system.
Toobin's A Vast Conspiracy and Conason and Lyons's The Hunting of the President knew the real story lay prior to impeachment.
NO MIRTH IN THE BALANCE
"Al Gore distills in his single person the disrepair of liberalism in America today, and almost every unalluring feature of the Democratic Party. He did not attain this distinction by accident but by sedulous study from the cradle forward." Thus unambiguously do Nation columnist Alexander Cockburn and frequent collaborator Jeffrey St. Clair stake out the terrain in opening their brief against the Vice President. Political handbook rather than full-blown biography, it effectively paints Gore as a walking sandwich board for Democratic Leadership Council values, tapped for higher office because Bill and Hillary saw in him "a kindred soul in political philosophy, hewing to the pro-corporate, anti-union positions...which together they had founded and nurtured." From his family connections to Occidental Petroleum to his education partly under Martin Peretz (from Peretz's pulpit at Harvard, not The New Republic), Gore's background is shown with no mirth in the balance but his "propensity to boast excessively" demonstrated at every turn. The authors, wearing their hearts on their pens, chronicle Gore's role in fighting against graphic rock lyrics but for NAFTA, his boardroom brand of environmentalism, his evolution from "centrist realism" to (stretcher alert) "pragmatic progressivism." He's "never been a political Boy Scout," they write. On their honor.
The high point of liberal faith that the color line might be permanently breached may have been the 1963 March on Washington for Jobs and Freedom. From a participant's perspective it is difficult to forget the sea of 200,000 black and white demonstrators behind the figures of Martin Luther King Jr., Walter Reuther, A. Philip Randolph and other prominent civil rights leaders, arms confidently linked, marching toward an egalitarian future. In the wake of Southern freedom rides and lunch-counter sit-ins to break the racial barriers to public accommodations (while early Northern urban insurgencies began protesting economic oppression), in quick succession Congress passed the Civil Rights and Voting Rights acts. By 1965 many were convinced that the long-deferred dream of equality and justice was at hand. But as it turned out, the movement was not equal to its dream. The decade that began with Brown v. Board of Education, the Supreme Court decision against school segregation, and ended with Congressional enactment of legislation that seemed to fulfill the betrayed promise of the Civil War and Reconstruction turned out to be the last great outpouring of racial unity in the twentieth century. The reassertion of the racial divide became the story of the next thirty-five years. Even as antipoverty programs, affirmative action and war-fueled prosperity helped expand the black middle class, housing and school segregation worsened, and, because of the deindustrialization of most major cities, black and Latino unemployment became intractable. In the wake of the misery of many black ghettos we have seen the return of racial thinking, especially eugenics, that hated doctrine developed at the apex of the British Empire by Darwin's cousin Francis Galton, among others. Far from earlier belief--shared by scientists, human rights advocates and many political leaders--that there is only one human species, race has made a roaring comeback on the left as much as the right. Moreover, on both sides of the ideological divide science has been mobilized to reassert the legitimacy of race as a "natural" division within the species, not only in the United States but also in other advanced industrial societies.
Paul Gilroy, whose Black Atlantic broke through the nation-specific context of race politics, has written a powerful, albeit minoritarian defense of the position that racial thinking--not just racism--is a key obstacle to human freedom (an aspiration, he sadly notes, that has virtually disappeared from political discourse). In his analysis of the origins and uses of racial thinking Gilroy spares from his critique neither black pride nor black separatism, let alone racism's most virulent forms, fascism and colonialism. He argues, provocatively, for an alternative to antihumanist identity politics that would veer toward defining community as a geographical as much as a racial concept, what he calls "planetary humanism." He also propounds an unabashed cosmopolitanism to replace nationalism as a solution to racial oppression. The result is that he has offered one of the most impressive refutations of race as an anthropological concept since the publication of Ashley Montagu's Man's Most Dangerous Myth: The Fallacy of Race more than fifty years ago. But where the older work rode the crest of a wave of early postwar antiracial thinking propelled by the general recognition that the crimes of Hitlerism were a consequence of racial populism, Gilroy's attempted revival comes at a time when identity politics, with its ideology of separatism, seems to have displaced forms of universal humanism. Communitarianism, which holds that people have the right to circle the wagons around their territory and impose their group's values on strangers, has reached all corners of political discourse, including the White House. In these times the frequently invoked slogans of human rights enjoy only strategic currency.
Gilroy traces racial thinking to three major sources: First, "raciology," discredited in its blatant, authoritarian manifestation, lives on in the guise of pseudoscientific claims that the black body has biologically rooted attributes of superior strength, beauty and endurance; second, the various movements to counter oppression by affirming racial solidarity on the basis of a separate black identity; and third, colonialism and slavery's systematic deracination of the black self and its consequent denial that blacks should be considered part of universal humanity, which has occasionally but spectacularly given rise to genocidal activities in the name of racial purity.
According to Gilroy, the persistence of raciology is partly attributable to the growing cultural importance of visual thinking, which increasingly influences our conceptions of truth. The dominance of image over writing has had a profound influence over what we take as reliable knowledge. Photography, film and television have altered how we understand the world. Despite overwhelming scientific theory and practice maintaining that there are no fundamental biological differences, physically or intellectually, within the human species, Gilroy contends, the manipulated images of advertising and other artifacts of consumer society apparently belie these judgments. Citing Spike Lee's alliance with a leading advertising agency, DDB Needham, to promote a bland version of multicultural blackness as an example of how raciology has walked through the back door of commercialized black identity, Gilroy accuses some leading black cultural figures of complicity with a crass version of market capitalism to advance their own interests.
Gilroy begins by marshaling evidence, culled from the scientific and technological revolutions of molecular biology and computer science, to support his contention that the concept of essential racial difference has lost its scientific basis even as attempts are made, by means of pseudobiological arguments, to support the view that humanity is divided by inherent, natural differences. "There is no raw, untrained perception dwelling in the body," nor, he believes, is there an inherent black physical superiority. Citing advances in medical imaging that reveal the body on a "nanoscale," he argues that the human body is increasingly understood by science as code and information and, echoing Frantz Fanon, one of his major interlocutors, should not be "epidermalized." In other words, we are not defined by skin color or intrinsic biological traits but by the "patterned interaction" between human organisms and the ecosystem within which we live and develop.
Against Race reserves some of its harshest gibes for identity politics and its companion, "multicultural blackness." Gilroy's criticism ranges from the fairly well-traveled issue of how consumerism shapes identity to how identity may lead to genocide. One of his milder illustrations is that in a society in which the marketplace assumes pride of place, the "car you drive, the clothes you wear" and other items of consumption define who we are. We are identical with our visible signs. But this is only a preliminary consideration to the far more frightening geopolitical tendency to link identity to warring constituencies who sometimes try to exterminate one another, such as Tutsis and Hutus in Rwanda. To underline the horror of the conflation of physical appearance and national identity, Gilroy gives an example of the large-scale killing of Tutsis because their identity card marked them, "or they did not have their card with them...and were therefore unable to prove they were not a Tutsi." Some were killed because soldiers believed "they were too tall" to be Hutu. In calling this an example of the history of "unspeakable barbarity," Gilroy remarks on "how the notion of fixed identity operates easily on both sides of the chasm that usually divides scholarly writing from the disorderly world of political conflicts." He notes that scholarship is often unable to go beyond what it perceives as primal difference, just as political actors seem incapable of seeing the Other as anything but evil.
Contrasting the music of Bob Marley, whom he takes, virtually without reservation, as an authentic black voice for universal human freedom, with hip-hop, especially in its recent incarnations, as a misogynous, cynical and exploitative product of Tin Pan Alley, Gilroy enters the vociferous debate about black popular culture. He chides critics who perpetuate the myth derived from hip-hop's earlier character as a local and rebellious musical expression and who insist that, in the face of massive evidence to the contrary, hip-hop is "marginal" and oppositional to mainstream culture. For Gilroy the leading figures of the genre, Tupac Shakur, Biggie Smalls and others, rode to their popularity on some of the more regressive masculinist sentiments even as they retain rebellious images in the guise of glorifying the figure of the gangsta. These views are not likely to endear Gilroy to those who find hope in the fragments of social critique that remain in the music. I believe he overstates the case. For all of its commercial uses, "avant-garde" hip-hop remains quite subversive to the dominant theme of the American Celebration.
This leads to perhaps the most controversial sections of the book: Gilroy's attempt to demonstrate the link between the fascist politics of racial identity and black nationalism, especially the views of Marcus Garvey, who in the 1920s and early 1930s organized and led a mass Back to Africa movement that attracted hundreds of thousands of followers.
Reflecting recent scholarship, Gilroy denies that fascism was a singular, exceptional event limited to the time of Hitler and Mussolini. Instead, he connects its appearance in the interwar period--and persistence after the defeats of the German and Italian armies and the collapse of their governments--to the history of colonialism and to the contradictions between the universalistic, humanistic claims of Enlightenment culture and the militarism that marked its sordid record of conquest.
Invoking the bloody history of Western imperialism's subordination of colonial peoples in the name of civilizing the "barbarians," Gilroy makes the explicit connection to Hitler, whose rise to power was not merely a reflection of German resentment at its humiliation by the Allies and the legacy of colonialism. Germany's drive for European and African conquest was based on Hitler's doctrine of racial purity and superiority. More than a dictator, he was an impressive ideologue whose ideas attracted substantial support among Germans and have had enduring influence in the emergence of contemporary ultrarightist movements, some of which, like those in France and Italy, have won considerable popular following. The core of fascism is biological essentialism manifested in the marriage of racial identity with nationalism, ideas that won the admiration of Garvey and some other black nationalists. Moreover, like many nationalisms, Garvey's was anti-Semitic, and Gilroy shows that he admired Hitler.
Not that Gilroy equates black separatism with fascism. But he places considerable weight on the deracination of the Jews by fascism as the major modern form of racism and as a precursor to the calumnies that followed their extermination. His point is that the Holocaust and the Rwanda tragedy--indeed, all genocidal acts grounded in racial purity and racial separatism--contain the potential for unspeakable barbarity because they entail the denial of the Other's claim to humanity. Once the Other has been endowed with essential qualities that may be coded as subhuman--or evil--there may be no question of observing its fundamental rights. Thus, for Gilroy, black anti-Semitism is not only wrong, it is self-defeating.
In promulgating his viewpoint Gilroy relies on the authority of three thinkers who, as it turned out, vainly fought for the notion of human liberation: Frantz Fanon, the West Indian psychoanalyst who decried all attempts to link humans to their skin color and never tired of reminding the metropolis of its obligation to live up to the promise of the Enlightenment; Martin Luther King Jr., who, despite the violence and humiliation suffered by American blacks, insisted that the task of the civil rights movement was to secure entrance into American society but who also recognized toward the end of his life that rights are not enough and integration into an unjust society is not desirable. King became the principal tribune of the indivisibility of freedom and, in its pursuit, lost his life while participating in one of the monumental struggles of the Southern labor movement. The last thinker, Richard Wright, is Gilroy's model of a cosmopolitan intellectual who removed himself to France rather than bear witness to the disintegration of the promise of freedom in his own country. Wright is the exemplar of the intellectual exile, yet he remained rooted to the problems and pain of blacks in his native land. Disdaining what he called "tribalism," Wright used his celebrity to make a spirited case that the newly independent African states should embark, despite all, on the road to modernity.
Gilroy's reach is dazzling, his analysis acute and insightful, but in the end he recognizes that, lacking a political constituency for his planetary humanism, his ideas remain not a program but a utopian hope. Significantly, in the last chapter he invokes Theodor Adorno, who, in his years in California, made shrewd but ungenerous commentary on various aspects of US popular culture. Gilroy's sharp criticisms of black elites--especially the middle class, who, even as they distance themselves from the black working class have embraced a mixture of black separatism and assimilation into the dominant market culture--do not lead him to consider global class politics as a practical way to achieve the cosmopolitan movement he would create, any more than Adorno could see beyond the "the totally administered society" he abhorred. At the end of the day, Against Race remains the brilliant jeremiad of an out-of-step intellectual whose main weapon is criticism. There are few who do it better.
You may find reading Akhil Sharma's debut novel akin to having your head held underwater. Attendant with feelings of a relentless, choking panic, though, will be an almost preternatural awareness of the details suffusing the experience.
In Sharma's An Obedient Father, a stunning work that is both personal and political, you hear a man say, "Misery often makes me want to look away from the present and leads me to nostalgia." The misery of the present is born out of the political trials of India in the early eighties. The escape that the narrator wishes for is driven by yearning for a rural past: "As I swallowed my heart medicine in the blue dark of the common room, I imagined walking through Beri's sugarcane fields and sitting beneath a mango tree. I wanted to be a child again, with the future a wide, still river in the afternoon." What makes this nostalgia for an unsullied past both poignant and problematic is that it is the desire of a man who cannot escape the memory of the newspapers soaking up the blood beneath his daughter's thighs each night after he has raped her.
The protagonist, Ram Karan, is a corrupt official in the Education Department in Delhi. He is a widower living with his newly widowed daughter, Anita, and his young granddaughter. Anita is the child he raped repeatedly twenty years earlier. Most of the book is in Karan's voice.
The experience of an intimacy so often violent, of being a witness to what is routinely hidden but is here plainly visible, is a result of the quality of the narrator's voice. Lucid and perverse, like the solipsistic narrator of Nabokov's Lolita, the confessions of Sharma's antihero are sharp, even empathetic, and loathsome. (Recall Nabokov's H.H.: "I had possessed her--and she never knew it. All right. But would it not tell sometime later? Had I not tampered with her fate by involving her image in my voluptas? Oh, it was, and remains, a source of great and terrible wonder.")
The social backdrop of the novel is also enriched by the tussle for the Delhi seat between a dying Congress Party and an emergent, right-wing Bharatiya Janata Party. Karan is the money man, the bribe-collector, for one of the candidates in the parliamentary election. The petty political intrigues and their murderous fallouts provide a distraction from the less public drama that is played out inside the three-member Karan home.
It is to Sharma's great credit as a novelist that I was as often horrified by Karan's abuses and compulsive degradations as I was held captive by his pellucid dissection of shame that exposes a geography of self-delusion and national wrongdoing. There can be no doubt that Ram Karan is evil, but because he almost always is given voice, he also remains in some measure human.
This is the book's most disturbing feature but also its most powerful triumph. As a result, An Obedient Father poses a serious challenge to a reviewer who is tempted to take refuge in the easiest, moralizing dismissal of this unusual novel. There is reason to be dismayed by its brutality, and not everyone can savor its black humor; but it cannot be denied that the maddening narrative voice is as darkly hypnotic as those found in the pages of Dostoyevsky.
Sharma also pulls off the trick of showing that a collective political degradation is intertwined seamlessly with personal turpitude. Indira Gandhi's dictatorial "emergency," imposed twenty-five years ago, suspended civil rights and gave a free hand to an inner circle of politicos in Delhi. The emergency didn't tamper only with democratic institutions; its depredations made more base our responses to those weaker than we are. Sharma's novel bears the scars of that trauma and its aftermath on Karan, but also on his daughter: "Money would make everything negotiable.... The more years Indira Gandhi spent in office, the more my income grew, for more and more things fell under the government's aegis and we civil servants were the gatekeepers. I bought a toaster, a blender, a refrigerator, and a television. Anita went through higher secondary and into college. She grew up shy and easily panicked, but there was nothing that marked her as damaged."
If Kafka's K. located power in the distant castle, Sharma shows us mercilessly that such castles are our homes, so to speak, in our bedrooms. In fact, when you overhear Ram Karan's confessions about his political sins to his daughter each evening after the English news, you also realize that the political is a deflection from the interrogation of the personal. Karan understands this well: "I thought that providing her with something to rage about openly would be a way to keep us from the topic of what I had done to her."
Incest has enjoyed a popular run in Indian fiction recently. An Obedient Father is perhaps the novel that, some might say, Arundhati Roy had wanted to write when she wrote The God of Small Things. It is certainly the novel that Raj Kamal Jha came close to writing when in The Blue Bedspread he plumbed the dark ambiguities of abuse and incest. Sharma's novel is part of a brilliant coming of age in Indian fiction.
The dust jacket of the book informs us that its author is an investment banker who lives in Manhattan. He was born in India but grew up in Edison, New Jersey, studied at Princeton and later Stanford. He has won two O. Henry awards for his short fiction and worked as a scriptwriter for Steven Spielberg.What is most remarkable about this profile is not the youth (he's 29) or even the impressive array of accomplishments; rather, it is the fact that a writer who has lived most of his life outside India is able to write about life in Delhi with such sensitivity and flair. The brothels of Delhi's GB Road, the roads and shops of Kamla Nagar, the alleys of Old Delhi, in the changing light and temperature of the seasons, all come alive in this book's pages. Even the evocation of Karan's childhood in a village before India's independence is exact and intriguing:
I remembered that when my mother and I waited by the side of the road for a bus, I would tell my mother to move back, not because I was worried about her safety, but because this was one of the few ways I had to show my love.... Violence was common. Grown men used to rub kerosene on a bitch's nipples and watch it bite itself to death.
Does this sharpness of outline in the book, its confidence in its own voice and descriptions, put an end to the debate about the authenticity of Indian expatriate writers? An Obedient Father demonstrates that magical realism à la Salman Rushdie is not the indispensable tool of the Indian writer living abroad and, second, that unmagical realism à la Rohinton Mistry is insignificant if it does not scratch away at wounds that are covered over by the scabs of silence.
Unlike Rushdie and Mistry, both of whom have written about Indira Gandhi's emergency, Sharma produces nothing that could have been culled from the pages of a newspaper. Neither magical nor dull, his writing transgresses the borders of earlier, celebrated fictions, and he makes connections that are both vivid and dislocating: "Every night I had dreams of humiliation, of people catching me with Anita. When I saw a rooster picking at a pile of dung, I wondered what he was eating. Around this time I also began imagining sucking the penises of powerful men."
We learn early about Karan's death, but there is little consolation in this. The ironies of the victimizer becoming a victim, at the novel's end, are plainly discernible. Yet such ironies are overshadowed by the more gloomy evidence of damaged lives and their unsettled grief. And after Karan's death, I missed his eye for detail. I could not let go of the thought that of all the people in the room when Anita informs her extended family of what happened in her past, Karan is the only one who notices that everyone, in their desire to help, had ignored Anita's own desires. (Nabokov's H.H. was similarly cognizant of deeper absences: "I stood listening to that musical vibration from my lofty slope, to those flashes of separate cries with a kind of demure murmur for background, and then I knew that the hopelessly poignant thing was not Lolita's absence from my side, but the absence of her voice from that concord.")
I tried to think again about one of Karan's earlier statements: "All the things that might mark me as unusual and explain what I did to Anita were present in other people." Did I not see the signs in my own life?
I was returning to college one summer from my hometown in Bihar, India. The train stopped at Aligarh. We were running late and it was hot outside. I looked up from my reading when an old man appeared and began to claim in a loud voice that he was Jawaharlal Nehru. The train began to move. There were many new passengers, daily commuters with their bags and their loads of merchandise. Some of them began joking with the old man. The Aligarh passengers, all men, settled down to a game of cards. They asked the old man a question or two and then teased him. Like many others in the compartment, I was amused by this teasing.
The old man, sensing that he was being mocked, shouted louder; one of the men slapped him from the upper berth and told him to be quiet. The old man was wearing a white cotton cap, as Nehru did in photographs. The cap had been knocked down. The old man picked it up and turned on the others with filthy abuses.
This was all the provocation the men needed. All down the narrow pathway between the berths, violent blows rained on the old man, who swore and spat viciously. His head began to bleed. One man gave his rubber slipper to the old man and asked him to use it to sweep the floor. "Do that, Jawaharlal," he said. When the old man tried to use the slipper to hit back, the man pulled his dhoti, leaving the old man naked from the waist down.
My fellow passengers, many of whom had been sitting till then, crowded around the old man and tore off his shirt. They kicked his genitals. Someone on a nearby berth asked that this be stopped, but this appeal had no effect.
There was a stink coming from the corner in which the old man had been pushed. As I said, it was very hot outside, and it was hot in the compartment too. I did not want to move. I thought of the old man when I got to my hostel and was preparing to sleep, but I don't think I've thought of him for any length of time ever again till I was reading An Obedient Father. That memory of derangement and violence was evoked by the book, no doubt, but also evoked was the claustrophobia of our closed lives, our bitterness and the collective nakedness ringing with abuse.
Poor Anthony Summers--he writes a 600-page book on Nixon based on massive and exhaustive research, including interviews with a thousand people and 120 pages of documentation--and all the media care about are the couple of pages he devotes to pill-popping and wife-beating. The same thing happened with his J. Edgar Hoover bio, which is remembered mostly for that unforgettable cross-dressing story.
But The Arrogance of Power has historical significance. It shows definitively that during the last weeks of the 1968 election campaign--when Nixon was challenging Vice President Hubert Humphrey--Nixon secretly sabotaged peace talks that might have ended the war at that point. Nixon went on to win one of the closest elections in history, after which he kept the fighting going another five years, during which more than 20,000 Americans and perhaps a million Vietnamese were killed.
The general outlines of the situation were well-known at the time: On October 31, just a week before Election Day, Johnson ordered the bombing halt that the North Vietnamese had said was a prerequisite to their entering into peace talks. Nixon had been eight points ahead in the Gallup poll, but two days after the bombing halt, his lead had fallen to two points. One poll even had Humphrey pulling ahead of Nixon then.
But the talks did not begin, because two days after the bombing halt South Vietnamese President Nguyen Van Thieu refused to participate. He had good reasons to prefer a Nixon victory--Thieu's regime was kept alive only by Washington, and Humphrey had told him that prolonged US aid was "not in the cards." Observers at the time, and historians subsequently, have speculated about whether Nixon conveyed private assurances to Thieu in those crucial two days. Of course Nixon denied it, and LBJ's memoirs, published three years later, declared that he had "no reason to think" that Nixon "was himself involved in this maneuvering, but a few individuals active in his campaign were." Among historians, Stephen Ambrose has been the most explicit in making the case, along with Clark Clifford, Defense Secretary for LBJ at the time, in his 1991 memoirs.
But no one had the smoking gun--not until Summers. His chapter on Nixon's maneuver provides a fine example of historical detective work. The key messenger, he argues, was Anna Chennault--the Chinese-born widow of an American World War II hero, 43 years old at the time, a prominent Washington hostess and vice chairwoman of the Republican National Finance Committee and co-chairwoman of Women for Nixon-Agnew. She also had connections to Southeast Asian leaders like Chiang Kai-shek and Ferdinand Marcos, as well as those in Saigon. In interviews with Summers, she said she met with Nixon and his campaign manager (and future Attorney General), John Mitchell, who told her to inform Saigon that if Nixon won the election, South Vietnam would get "a better deal."
Meanwhile, President Johnson deployed the full resources of US intelligence to see whether Nixon was telling Thieu not to go to the peace talks. The CIA had a bug in Thieu's Saigon office, the National Security Agency was intercepting South Vietnamese diplomatic cables and the FBI had wiretaps and physical surveillance at the South Vietnamese Embassy.
It's certainly possible that Anna Chennault was exaggerating her historical importance when she told Summers (and hinted to others earlier) about her role. But here's where the smoking gun appears: Summers reproduces an FBI memo he obtained in 1999 under the Freedom of Information Act. It's dated November 2, and it reports on the results of a wiretap on the phone of the South Vietnamese ambassador: Chennault had contacted the ambassador and "advised him that she had received a message from her boss"--who was described in the memo as "not further identified." The message was "hold on, we are gonna win." Then follows the most tantalizing line: "She advised that her boss had just called from New Mexico." With a little more work, Summers sealed his case: Spiro Agnew made a campaign stop in Albuquerque that day, and the times match. Summers points out that Agnew could not have taken such a crucial step without explicit instructions from Nixon himself.
Summers found that he was not the first to piece this evidence together: Deep in the LBJ Library he found an "eyes only" memo to LBJ showing that national security assistant Walt Rostow had used the same sources to come to the same conclusions. Outraged, Johnson shared Rostow's insight with candidate Humphrey, but they decided not to go public with it in the last days before the election. (They may not have thought the documentation convincing enough and worried that it was too late to have an effect, regardless.) After Election Day, they apparently believed it would be too disruptive of the US political system to reveal what they knew about how the new President had helped himself win.
Wisely, Summers does not argue that his evidence proves Nixon prolonged the war--although he points out that more than a third of all US casualties during the war occurred during Nixon's presidency--a total of 20,763 Americans killed. That was also the period when the most intense bombing occurred, resulting in the deaths of perhaps a million or more Vietnamese. Summers acknowledges that Thieu "very probably" would have balked at peace talks even without prodding from Nixon. However, he argues forcefully and persuasively that it was wrong for a private citizen to interfere with a major diplomatic peace effort for his own political advantage.
Nixon's actions just before the election prolonged the war in a different way: Thieu took credit for Nixon's victory. Thus when Nixon reversed course and tried to push Thieu to the peace table on the eve of the 1972 election, Thieu stalled at the critical moment, arguing that Nixon was in his debt.
The rest of the book amounts to a series of investigations into other suspected crimes or offenses of Nixon's. Here Summers is equally energetic in his research, but with uneven results. For perspective on Nixon's Vietnam policy, the best new analysis is not Summers but rather Jeffrey Kimball's prizewinning book Nixon's Vietnam War, which presents compelling evidence that up to 1971, Nixon and Kissinger believed the war was winnable. Summers's Watergate chapter doesn't add anything of significance to Stanley Kutler's work, and his effort to show that Nixon had a Swiss account linked to a criminal bank in the Bahamas isn't convincing.
The Alger Hiss case was Nixon's first foray into national politics, as a member of HUAC in 1948; it gets a thorough examination by Summers. John Dean, who reviewed the Summers book in the Chicago Tribune, found this section especially noteworthy. Dean occupies a small but significant place in Hiss history for reporting that White House aide Charles Colson remarked that Nixon had told him, "The typewriters are always the key. We built one in the Hiss case"--which, if true, meant Hiss was framed by the FBI, since the crucial physical evidence that he had been a spy came from documents typed on what the prosecution said was Hiss's typewriter. Summers devotes five pages to the forgery-by-typewriter theory; Dean concludes that Summers has "reopened the debate on whether Hiss was framed."
The book has also made news for its reports that Nixon was seen by a psychotherapist while he was President. However, the media excitement over this has missed the more significant story about a President's search for help. The men around Nixon, Summers shows, were alarmed by Nixon's mental condition, especially when he was deciding to invade Cambodia. After meeting with Nixon to discuss a possible invasion, Henry Kissinger told an aide, "Our peerless leader has flipped out." There were disturbing reports of Nixon drinking heavily during these days. And after a Pentagon briefing on the first day of the invasion, Army Chief of Staff Gen. William Westmoreland commented obliquely that "the president's unbridled ebullience...required some adjustment to reality."
It was at this point that Nixon called Dr. Arnold Hutschnecker, a psychotherapist who had treated him during the fifties. Nixon had read Hutschnecker's bestseller, The Will to Live, written for people "in the grips of acute conflict." Since Nixon had become President, Hutschnecker had seen him only once, and then to discuss Hutschnecker's views of crime and world peace. Hutschnecker's 1970 White House visit was kept secret, but when the two met, the doctor did not realize that Nixon was seeking treatment. So Hutschnecker started pitching his world peace plans, and Nixon abruptly dismissed him. The President knew he needed help--but didn't get it.
Two days later, with protests engulfing the country, Kissinger worried that the President was "on the edge of a nervous breakdown." This is the point at which the pill-popping story becomes significant. Jack Dreyfus, a Nixon friend and supporter (and founder of the Dreyfus mutual funds), had given Nixon a bottle of a thousand Dilantins--an anticonvulsant Dreyfus claimed helped overcome anxiety and depression. Dreyfus said he told Nixon they should be prescribed by a doctor, but Nixon replied, "To heck with the doctor."
Dilantin had been approved by the FDA, but for the treatment of epileptic seizures. Documented side effects include "slurred speech...mental confusion, dizziness, insomnia, transient nervousness." Instead of getting treatment from the one therapist he trusted, Nixon apparently took the Dilantin Dreyfus had given him. He later asked Dreyfus for--and received--another bottle of a thousand 100-milligram tablets.
Dilantin didn't help: Summers reports that concern about Nixon's mental state in 1974 led Defense Secretary James Schlesinger to order military units not to react to orders from the White House unless they were cleared with him or the Secretary of State.
Ever since Ronald Reagan showed how right-wing a Republican President could be, Nixon-haters have been reconsidering their position. Under Nixon the Environmental Protection Agency and OSHA were created, Social Security payments went up and funding was increased for education, health and the arts. On the welfare issue, Nixon proposed a guaranteed annual family income--far to the left of all his successors, Democratic as well as Republican. And, of course, Nixon ended two decades of official hostility toward China and brought about détente with the Soviet Union. To understand why Nixon took these positions it would be necessary to look beyond Nixon himself to the larger social and political context of the late sixties and early seventies. Summers's narrow focus prevents this kind of broader understanding.