Truth v. Myth
Aimlessly leafing through the August issue of Vanity Fair, not even we at the HP could have been expecting to see John Winthrop’s name come up, but such is the power of myth.
In an article on the nature of the political debate over the middle class in America, the author (Michael Kinsley) referred to a speech the then-governor of New York, Mario Cuomo, gave in 1984 in which he lambasted then-President Reagan for ignoring the poor by talking about “two cities”, one rich, one poor. The author said this:
Cuomo’s ‘two cities’ imagery was a poke at Reagan, turning of of his favorite lines against him. In almost every speech he gave, it seemed, Reagan would refer to America as “a shining city upon a hill”, meaning an example for the rest of the world. Reagan got that from the Puritan preacher John Winthrop (though probably not directly). What Winthrop had in mind was a moral example, the but metaphor works on many levels.
Kinsley clearly did not get his information about John Winthrop directly from any historical source, as Winthrop was not a “preacher” at all, but a political leader who was elected many times to be the governor of the Massachusetts Bay Colony between its founding in 1630 and his death in 1649. It’s a little tricky, perhaps; the line “a city upon a hill” comes from a sermon Winthrop wrote while the Puritans were still on their sea voyage to the New World. The final section of that sermon is the section we set apart and study as the “City upon a Hill” speech.
Why would Winthrop write a sermon if he wasn’t a minister? Because the Puritans held four things very dear: reading the Bible, attending sermons, engaging in conference, and lay prophesying.
Each of these, in that order, was key to opening up one’s soul and consciousness enough to become aware of one’s own salvation (if it existed—but that’s another long story we cover here). The first two are clear; the third, conference, was just talking with other people who were seeking religious light about what you read in the Bible and what you heard in sermons. The Puritans were extremely social, and their religion was founded on the idea that you must put your heads together—no one person could ever get as far in understanding God’s will as a group could. The Puritans needed and relied on each other for support during the difficult and, in England, the dangerous process of following their religion.
That’s exactly what Winthrop is talking about in the City on a Hill section of his sermon. Go read it here. It is an exhortation to the people to support and love and help each other, to put others first and self last.
So that is what conference meant to the people Winthrop was leading to America, and he was giving a sermon to them as part of conference. One of the striking innovations of the Puritan reform of Anglicanism was that every church got to hire its own minister. In most churches, there is a governing body—bishops, archbishops, pope, whoever it may be—that assigns a minister or priest to a church. The people have no say. But the Puritans said each congregation was independent—no overall, hierarchical governing body could tell it what to do. (That’s why in America they came to call themselves Congregationalists.) If a congregation could not agree on a minister, they went without one until they found one they could agree on. And if there was a shortage of good, reformed ministers, a congregation waited without one until one became available.
In the meantime, the deacons of the congregation preached and did everything the minister would except give communion. That was one of only two sacraments recognized by Puritans, and it had to be done by a minister. Having lay people lead the church was called lay prophesying. It could and did happen even after a minister was found, as members of the congregation were encouraged to share their light during and after church services.
The people crossing the Atlantic had not chosen a minister yet. So they asked their most important lay leader, John Winthrop, to preach them a sermon in the meantime. And he did such a masterful job that it has come down to us through the centuries. Once the people landed in Fall 1630, Winthrop and other lay leaders chose John Wilson to be the teacher of First Church in Boston. (Every Puritan church that could afford to pay them had both a teacher and a minister. Roughly, the minister was the administrative leader of the church who represented the church in meetings with other ministers and with the government; he also visited members of the congregation and gave them spiritual advice. The teacher was the scholar who wrote and preached sermons and published them, as well as other theological works.) Wilson served the church on his own until John Cotton was called as minister in 1632.
So that’s why Winthrop preached a sermon even though he wasn’t a minister. He was engaging in conference with other believers and lay prophesying. To go back to our Vanity Fair article, Winthrop was indeed talking about setting a good example in Massachusetts, but not in the pompous way implied in the article (“a moral example”). He wanted the people to treat each other well so that they would receive God’s blessing, and once they had done this, others would see the blessings that God gave to those who serve him and do the same. But most of all, when Winthrop said “we will be as a city upon a hill” he meant that any failures would be painfully visible to all—he might as well have said “we shall be as a city within a fishbowl”. All previous English colonies in North America had failed (Roanoke) or were failing (Plimoth [too small], Jamestown [small and wretched and chaotic]). The Massachusetts Bay Colony was being watched by all, particularly Spain and France, to see if it too would fail.
The stakes were high all around, then, when Winthrop gave his sermon; it became justly famous for urging people to find their best natures in a situation when people often did their worst. The least we can do is understand who Winthrop was and what he wanted for this new world.Read Full Post | Make a Comment ( 2 so far )
No need to do much more than to point you to James Loewen’s frank article: Why do people believe myths about the Confederacy?
But we will go ahead and also point you to our own posts on this topic: Amazing Fact: The Civil War was fought over slavery, What made the north and south different before the Civil War?, and Slavery leads to secession, secession leads to war.
The Confederate States of America were founded with the sole purpose of perpetuating black slavery. There is nothing heroic in that. The men who created the Confederacy did not care about states’ rights—they had repeatedly demanded that states’ rights be trampled by forcing northern states that had abolished slavery to enforce the Fugitive Slave Act, by going into territories and voting that they enter the Union as slave states even though they were not residents of that territory, by terrorizing residents who wanted to vote anti-slavery, and by taking enslaved people into free states and forcing the free state residents to endure that slavery.
Soldiers of the Confederacy were not heroes. The old argument that most of them were poor and were not slaveholders is meaningless: they fought to protect their land and their governments, which meant protecting the slave system and the slave aristocracy that governed their land. If they won the war, those poor, non-slaveholding soldiers would have allowed slavery to keep going. They knew that. You can’t cherry-pick motives and focus on the heartwarming “they fought to keep their families safe” motive and ignore the chilling “the soldiers didn’t care if black Americans were enslaved as long as they kept their land” motive.
Secession was not allowed in the Constitution. There is no place in it that makes secession legal. So founding the Confederacy was the most anti-American action in our history.
It’s high time we became as tough on Confederacy worship as the Confederates were on America, democracy, and states’ rights.Read Full Post | Make a Comment ( None so far )
Recent events force us to stop in the middle of our series on what’s in the Bill of Rights to circle back to our post on the First Amendment-–the celebrity amendment. The Supreme Court’s ruling in favor of marriage equality has led to a firestorm of protest from people who say our First Amendment right to religious freedom is being tramped. They are wrong.
Let’s revisit the text of the amendment:
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.
The “free exercise” of religion means freedom to worship. That’s it. Our First Amendment religious right is to worship as we see fit. Since Congress will not “establish” a religion—i.e., make it the official state religion—everyone is free to worship as they wish.
Worship is generally defined as attending a religious service, but it can be extended to prayer, pilgrimage, wearing one’s hair a certain way, and dressing and eating a certain way.
What worship is not defined as is belief. This is the crucial misunderstanding so many Americans have. Worship is an outward manifestation of belief. But it is not belief itself. And that’s why the First Amendment says nothing about religious belief. Absolutely nothing at all. This is what makes separation of church and state possible: religious belief is not allowed to determine what services the state provides. This means people who have certain religious beliefs can’t be refused state services, and it means that people who have certain religious beliefs can’t refuse to provide state services to people their beliefs condemn.
That’s why all these “religious freedom” bills being passed are bogus. They enshrine beliefs as rights (this is nowhere in the Constitution) and then say the First Amendment protects those beliefs by allowing people to refuse to serve others because their religion says to. Beliefs are amorphous. They are not concrete activities like worship. Anyone can have any belief they want, and their right to express those beliefs is protected. But if that expression comes in the form of refusing state or federal government services, then they cross a line by saying the state or federal government must conform to their beliefs.
This is what’s happening when county clerks refuse to issue marriage licenses to gay couples. The clerks are saying their right to do so is protected, but it is not. If something is legal in this country, the government must provide it—end of story. If people feel they cannot do that, then they should resign their position (quit their job). You cannot refuse to uphold U.S. law on the basis of your religious beliefs. The First Amendment specifically says this by saying Congress shall establish no religion.
On NPR this morning, Tammy Fitzgerald, Executive Director of the North Carolina Values Coalition, said this:
Religious freedom is what our country was founded upon. That is why the Pilgrims came to America, because they were being persecuted in Europe for their religious beliefs.
Of course she is wrong on both counts. The Pilgrims, as faithful and patient HR readers know, came to America because they wanted the freedom to practice their own religion. This is not the same as freedom of religion. They did not allow any other religion than their own in Plimoth. The Puritans, which is who Ms. Fitzgerald probably was thinking of, did not allow freedom of religion either. Those two groups wanted to establish states where their religion was the sole state religion, and they did not tolerate any other religions. The same was the case in Virginia (strictly Anglican).
The Declaration of Independence does not mention religion one time. The Constitution did not mention it until the First Amendment was added. So it’s hard to say that our country was “founded” on religious freedom.
And, as we know, when the Founders wrote the First Amendment, they protected freedom of worship only, which, as we’ve made clear, is not the same thing as saying “your religious views are allowed to overturn federal law and you can do whatever you want if it’s part of your religion.”
Insisting that states pass laws protecting the right to do whatever people want so long as they say it’s part of their religion is a way to establish a state religion: it makes public access to government services dependent on the religious beliefs of government employees. That is NOT in the First Amendment, and Americans who know this must dedicate themselves to teaching those who don’t.Read Full Post | Make a Comment ( 2 so far )
Welcome to part 2 of our close reading of President Ronald Reagan’s Farewell Address of January 11, 1989. Here we pick up from where we left off in part 1 with Reagan explaining the “American miracle” that won him the respect, at last, of all those aristocrats at the G7 meeting in Ottawa.
Well, back in 1980, when I was running for President, it was all so different. Some pundits said our programs would result in catastrophe. Our views on foreign affairs would cause war. Our plans for the economy would cause inflation to soar and bring about economic collapse. I even remember one highly respected economist saying, back in 1982, that “The engines of economic growth have shut down here, and they’re likely to stay that way for years to come.” Well, he and the other opinion leaders were wrong. The fact is, what they called “radical” was really “right.” What they called “dangerous” was just “desperately needed.”
—That “highly respected economist” was Lester Thurow, and his complaint was with Reagan’s “trickle-down economics” theory which said that if you cut income taxes and suspend all federal regulation of business, you will get business owners with plenty of cash on hand to expand by any means necessary and voila, you will have more jobs and more output and a booming economy. This enticing idea won many people over to Reagan in 1980 and 81. He advertised it during a 1981 speech with this graph:
With “their bill” the average family’s taxes would skyrocket between 1982 and 1986, while with “our bill” they would drop then flatline. What proof do we have today that unregulated business and banking combined with massive tax cuts for business and banking and the rich did not work? Notice at the top of Reagan’s chart: the average family income is $20,000. Three things come to mind: even in 1980, average family income was much higher than this, at about $48,000; next, no family today could live on $20K a year; and last, it is precisely the poorest families that are paying the highest taxes today. “Our bill” has achieved what “their bill” could only dream of.
But in 1989, Reagan could boldly state that “what they called ‘radical’ was really ‘right’. What they called ‘dangerous’ was just ‘desperately needed.'” Luckily, presidents give their farewell speeches long before the effects of their economic programs have fully played out.
And in all of that time I won a nickname, “The Great Communicator.” But I never thought it was my style or the words I used that made a difference: it was the content. I wasn’t a great communicator, but I communicated great things, and they didn’t spring full bloom from my brow, they came from the heart of a great nation—from our experience, our wisdom, and our belief in the principles that have guided us for two centuries. They called it the Reagan revolution. Well, I’ll accept that, but for me it always seemed more like the great rediscovery, a rediscovery of our values and our common sense.
Common sense told us that when you put a big tax on something, the people will produce less of it. So, we cut the people’s tax rates, and the people produced more than ever before. The economy bloomed like a plant that had been cut back and could now grow quicker and stronger. Our economic program brought about the longest peacetime expansion in our history: real family income up, the poverty rate down, entrepreneurship booming, and an explosion in research and new technology. We’re exporting more than ever because American industry became more competitive and at the same time, we summoned the national will to knock down protectionist walls abroad instead of erecting them at home.
—Reagan is correct in saying that his economic program was not new; Harding and Coolidge both slashed the taxes paid by the wealthy. Harding cut them from 73% to 25% in just two years. Both men also slashed federal regulation of business and banking. And the 1920s ended in the Stock Market Crash and the Great Depression. Reaganomics, as the plan came to be known, was indeed a “rediscovery” of a certain human value—the desire for wealth—over the founding principles of this nation.
Where to start with the second paragraph; “the people” didn’t really have their tax rates cut—that was mostly for the wealthy, and even Reagan actually had to raise taxes in 1982 and 1984 to offset spiraling defense spending. That long “peacetime expansion” was fueled by an enormous increase in Cold War military spending. Family incomes were up but did not keep par with inflation, and we “summoned the national will to knock down protectionist walls abroad” mostly through exploitive (and unregulated) business practices.
Common sense also told us that to preserve the peace, we’d have to become strong again after years of weakness and confusion. So, we rebuilt our defenses, and this New Year we toasted the new peacefulness around the globe. Not only have the superpowers actually begun to reduce their stockpiles of nuclear weapons—and hope for even more progress is bright—but the regional conflicts that rack the globe are also beginning to cease. The Persian Gulf is no longer a war zone. The Soviets are leaving Afghanistan. The Vietnamese are preparing to pull out of Cambodia, and an American-mediated accord will soon send 50,000 Cuban troops home from Angola.
The lesson of all this was, of course, that because we’re a great nation, our challenges seem complex. It will always be this way. But as long as we remember our first principles and believe in ourselves, the future will always be ours. And something else we learned: Once you begin a great movement, there’s no telling where it will end. We meant to change a nation, and instead, we changed a world.
Countries across the globe are turning to free markets and free speech and turning away from the ideologies of the past. For them, the great rediscovery of the 1980’s has been that, lo and behold, the moral way of government is the practical way of government: Democracy, the profoundly good, is also the profoundly productive.
—There is nothing more wryly ironic than celebrating a “new peacefulness around the globe” that you brought about by arming yourself to the hilt. It is absolutely true that under Reagan the U.S. did have its first nuclear arms reductions treaties with the Soviet union. No argument there. But that’s why under Reagan we a) boosted our conventional weapons and armed presence around the world and b) started looking toward unconventional nuclear weapons (like the Strategic Defense Initiative dubbed “Star Wars”) that weren’t covered by the SALT agreements.
What the “great movement” is that we began, or what “believing in ourselves” means to Reagan we don’t know. When Americans really believe in themselves, they believe in their founding principles, and realize that bringing peace to the world can and should be achieved by setting an example for real democracy and supporting democracy wherever it is found. To Reagan, in this speech believing in ourselves sounds a lot like believing we have the right to take our status as a military superpower to the next level.
If his statements about countries around the world embracing democracy and capitalism and rejecting “the ideologies of the past” (read socialism and communism) were true, then under Reagan the U.S. would not have been fighting dozens of covert wars against communists and socialists in Asian and Latin American nations throughout his two terms. Many Americans in the 1980s protested U.S. coups and civil wars in foreign nations as the opposite of “the moral way of government” and the opposite of democracy and profound good.Read Full Post | Make a Comment ( None so far )
We decided to watch the Crash Course “When is Thanksgiving? Colonizing America, Crash Course U.S. History #2” because this CC series is so popular with young Americans. It started out so well! Nice explanation of the unequal labor system that developed in Virginia and clear explanations for it. Plus he differentiated between Pilgrims and Puritans, which you know we appreciate.
But he hit the seemingly inevitable rocks of myth as soon as he really got into the Pilgrim/Puritan section, beginning of course with a weird and incorrect reason for the Pilgrims leaving the Netherlands. He said the Dutch were “too corrupt” for the Pilgrims. At least this was a new one we hadn’t ever heard before (the usual reason being that the English didn’t want their children becoming Dutch). The real reason was that the Netherlands was about to resume fighting its religious war with Catholic Spain, and the English did not want to get in the middle of that (especially if Spain won and immediately persecuted all Protestants). The English were also barely tolerated by the Dutch, because Pilgrim religious practice was very radical.
Green also says the Pilgrims were trying to go to Virginia and got blown off course to Massachusetts, which is not true.
He then ridicules the Pilgrims for not bringing enough food and for bringing no farm animals. If you have ever seen the Mayflower replica at Plymouth, you’ll know that there was simply no room in that small ship for farm animals. Later, when animals were brought over, they frequently died on the way over from the terrible conditions—just like the people. And the Pilgrims did bring food, but much of it was spoiled by seawater leaking into the casks. No one leaves for “the wilderness” without bringing food. They just didn’t have the best of containers.
On to the Puritans, and a decent explanation of Congregationalism marred by the following misapplication of the City on a Hill section of the John Winthrop sermon “A Model of Christian Charity”, in which Green conflates the 19th-century Americans’ interpretation of the sermon as saying that America and later the U.S. were “exceptional” and a model for other nations to adopt. See our post clarifying what Winthrop really meant.
So far, it’s not too bad. But then we take an unfortunate left turn into pure myth. (Green says these courses are written by his high school history teacher; what gives?) He says that in Puritan society a small “church elite” held power and that there were separate rights for freemen, women, children, and servants. The church elite idea comes from the fact that one had to be a church member to vote or hold political office in the Massachusetts Bay Colony, and the myth that so few people were members that they formed an elite, and the myth on top of myth that that was the original intent.
You did have to be a church member to become a freeman, but the number of men who became freemen was not fractional. Research is ongoing because the original myth of a tiny fraction of freemen in the colony that was first put about by Thomas Lechford, a disaffected colonist who went back to England in the 1640s, has only recently been addressed by historians, who are finding that Lechford’s complaint that only 1 in 5 colonists was a church member is grossly exaggerated. The real problem is that, like Americans today, many Puritan men did not want to become freemen because they did not want the obligations and duties of a freeman (voting, participating in government) so they went to church all their lives but never became members. (Many did, however, vote illegally and participate in their town governments despite the requirement.)
HP readers know that we go over the rights developed and recorded by the MBC in 1641 in our series on the Body of Liberties, and we address the rights of minority populations in that series. Women, children, and servants were subject to many of the same laws as freeman and other male inhabitants, but also had some special protections to offset their traditionally unequal status in society.
Then Green goes deep into the realm of fantasy to say that Roger Williams was banished for saying everyone should be able to practice whatever religion they wanted. This is like saying Frederick Douglass thought slavery was good for black Americans. It’s beyond untrue. Williams, as we explain in our series devoted to him, was banished for saying the king of England who gave the Puritans their charter in America was an antichrist. This was treason, and could have gotten the whole colony scotched. No one was less interested in religious freedom than RW at the time of his banishment. It was much, much later in what is now Rhode Island that he began to entertain religious tolerance (but not for Catholics or Quakers).
And not for Anne Hutchinson, either, who was not banished for “being a woman preaching unorthodox ideas” but for inciting a civil war in the colony by claiming that God spoke directly to her and told her who was saved and who was not, and that everyone running the colony was not. She was not “banished to New York”; she originally went to Providence but after she began inciting the same civil war there, Roger Williams kicked her out and she went to what is now New York.
So ends Green’s crash course. The underlying problem is not lazy scholarship but something he references at the very end: Americans “like to see ourselves as pioneers of religious freedom”. That is true. It is true because ever since the U.S. was founded, we have striven to offer true religious freedom, and that is a wonderful thing that set us apart from most nations. But the U.S. was founded in 1775—not 1607. It took a long time and a lot of populations mixing in the 13 colonies, and the advent of the Enlightenment in Europe, to get Americans to the point where they could entertain that idea. Religious freedom was not part of the political landscape in the 17th century. The Puritans did not leave England to establish freedom of religion. They left England so they could practice their own religion freely, which is very different. They were committed to protecting their religion and, hopefully, extending it to other lands. Why on earth, then, would they allow competing (and to their minds wrong) religions in their colonies?
Our job is to separate the modern American ideal of religious freedom from the early modern ideals of our 17th-century founders. We can’t blame them for failing to do something we thought of 150 years after they died. And we can’t teach our nation’s history as a series of failures to live up to 21st-century law, mores, and myths. Alas John Green—you need the shock pen after all.Read Full Post | Make a Comment ( 1 so far )
Everyone by now is talking about History.com’s Sons of Liberty and how blazingly inaccurate it is. Everything that can be falsified has been falsified, from the ages of the leading participants to their motives to their actions. The AV Club sums it up better than we can here.
We went to the History.com website to take a look and were intrigued, given the circumstances, to see a box called “Historians’ View” on the landing page. Once clicked, we came to a page that begins with this statement:
“SONS OF LIBERTY is a dramatic interpretation of events that sparked a revolution. It is historical fiction, not a documentary. The goal of our miniseries is to capture the spirit of the time, convey the personalities of the main characters, and focus on real events that have shaped our past. For historical information about the Sons of Liberty and the dawning of the American Revolution, please check out the links below.”
A slew of links out to other resources follow this, and most of them are accurate, which seems baffling at first—if you know the real story, why not tell it?
But that brief statement explains all. Should the “History” channel offer historical fiction rather than fact? No. Should it present historical fiction as a documentary for TV viewers, with this disclaimer buried below the episodes on the website? No. Should it promote 21st-century gun values by claiming that they are part of our hallowed revolutionary history? No.
The latter is most important, because the Revolution was all about our evolution from a tradition of mindless, horrible violence to a focused legal, philosophical, and military fight for liberty and justice. In our post The Boston Tea Party and a Tradition of Violence, we describe the terrible violence and destruction that Americans felt no qualms about using when they were upset, or for no real reason at all. Violent action was sanctioned in the American colonies in ways it never was in Britain. Mobs formed at the drop of a hat, and destroyed people’s homes and businesses—literally tearing them apart brick by brick—to settle personal grudges as well as political arguments. Tarring and feathering, which is somehow presented as a harmless prank today, involved holding people down naked and pouring boiling tar over their bare skin, then covering them with feathers. At the time, it was called “the American torture”. It cost many lives.
It was this kind of violence that the real Sons of Liberty’s leaders began to realize had to go if Americans wanted to claim they were calling for a just war against Britain. The Boston Tea Party was the striking departure from that tradition of violence. It was deliberately carried out without costing a single life—the men who called for the protest and led it in the harbor read the riot act to all participants: no one was to use any violence against any one. The protest had to be completely nonviolent for the same reason Martin Luther King wanted civil rights protests to be nonviolent: to show the injustice of the inevitable hostile reaction when compared with the high ideals of the protestors. And it was successful. The Tea Party was completely nonviolent, and that’s what aroused general public sympathy throughout the American colonies when the British cracked down so hard on Massachusetts in retaliation.
So making “Sons of Liberty” violent is indeed to “capture the spirit of the times”, as the disclaimer says, and if early episodes showed the unthinking violence our forefathers used early in the run-up to revolution, it would be completely accurate. But then it has to show the evolution away from violence in late 1773. It has to focus on the efforts of John Hancock, the Adams cousins, and others to swerve the growing energy for revolution away from mindless personal attacks to directed, politically powerful stands for liberty that could serve as building blocks for that liberty.
Instead, this series unsurprisingly focuses on imaginary affairs and other forms of make-believe that just confirm our judgment that the series’ producers and the “History” channel either a) did not know the real story or b) did not believe the facts were interesting enough to present, or both. It’s baffling how many shows about historical events believe those events were so incredibly boring they’re not worth making a show about, and fill in with guns and sex and made-up speeches and events instead. If you think the facts are boring, just write your fictional show and be done with it. Why call it Sons of Liberty when it’s not about them?
Perhaps one day, 100 years from now, someone will write a miniseries about the producers and management at the History Channel that shows them all as ex-cons who commit terrorist activities on the weekends. They could hardly complain, could they, from beyond the grave?Read Full Post | Make a Comment ( 1 so far )
The movie Selma is being acclaimed by all and sundry for its depiction of the events surrounding the 1965 March on Selma that went down in history as “Bloody Sunday” for the unimaginable violence leveled at men, women, and children marching for voters’ rights in Alabama by state police. The approximately 600 marchers were led that day, March 7, 1965, by many brave Americans, including John Lewis, the Rev. Hosea Williams, Bob Mants, and Albert Turner. They crossed the Edmund Pettus Bridge outside Selma before they were blocked by state troopers and white militia. When Rev. Williams tried to talk with an officer, he was ignored, and the troopers began trying to physically push the marchers back. Then the beatings began, and mounted troopers charged the marchers, trampling many of them.
What made this attack, which was otherwise par for the course in the south, so unusual is that it was televised. The three major news networks were there and they did not hesitate to broadcast the violence (although they were themselves threatened if they did so). A photo of marcher Amelia Boynton lying unconscious in front of the bridge after being beaten unconscious by a trooper like the one still standing over her with his club made Americans across the country sick.
In response, a second march was organized, and it was led by Martin Luther King, Jr., among others. But black leaders were not the only ones taking action. President Lyndon Johnson was galvanized by the horrid spectacle and issued a statement “deploring the brutality with which a number of Negro citizens of Alabama were treated…”
Johnson did more than make statements, however, and that’s where the movie Selma goes so wrong. As the NYT review puts it,
…its depiction of Johnson as a laggard on black voting rights who opposed the marches and even unleashed the Federal Bureau of Investigation in an effort to stop Dr. King’s campaign. …
The movie’s depiction of Johnson’s attitude toward F.B.I. surveillance of Dr. King’s personal life, which began during the Kennedy administration, is particularly problematic, several historians said.
In an early scene, Johnson seems disgusted by J. Edgar Hoover’s suggestion that Dr. King — “a political and moral degenerate,” Hoover says — be taken down. But later the president, angered by Dr. King’s plans in Selma, asks to get Hoover on the phone. Soon after, Coretta Scott King is shown listening to a tape of anonymous threats, followed by the sounds of Dr. King moaning with a lover.
In fact, the tape, which Mrs. King listened to in January 1965, had been recorded and sent to the headquarters of Dr. King’s organization, the Southern Christian Leadership Conference, in late 1964 by the bureau’s intelligence division, and had no direct connection to Selma or to Johnson, Mr. Garrow said.
“If the movie suggests L.B.J. had anything to do with the tape, that’s truly vile and a real historical crime against L.B.J.,” he said.
It’s a shame that John Kennedy has such a hold on the national imagination that historians will not put the blame for the slanders against King where it belongs: in his administration. Robert Kennedy pushed hard for an investigation of MLK, and FBI director Hoover was all too eager to oblige. Johnson had nothing to do with the investigation, but he is demonized in the movie for it, where he is portrayed as a terrible enemy to King and someone devoted to fighting the civil rights movement.
In rebuttal, we refer our readers to our post series of posts called Johnson’s “We Shall Overcome” Speech, in which we point out that
President Johnson was one of those Americans who watched the footage from Selma and was infuriated and repelled by what he saw. Johnson was a sincere proponent of civil rights, and he had staked a lifetime of political clout on passing the Civil Rights Act of 1964. Everyone expected him to back down after that, and not “push” the Southern Democrats for anything more on the race front. Instead, Johnson went on TV himself, and spoke to the nation, one week after the attack at Selma, and asked the American people to live up to their creed and ensure the voting rights of black Americans….
[In his address to the nation on March 15, 1965, Johnson said in part] “At times history and fate meet at a single time in a single place to shape a turning point in man’s unending search for freedom. So it was at Lexington and Concord. So it was a century ago at Appomattox. So it was last week in Selma, Alabama. There, long-suffering men and women peacefully protested the denial of their rights as Americans. Many were brutally assaulted. One good man, a man of God, was killed.”
—Connecting—equating—the white policemen in Selma with the British regulars at Lexington and Concord and with the Confederate leadership at Appomattox was daring. Johnson is very clear here: the white police of Selma fought and killed Americans trying to exercise their rights and freedoms as Americans. There is no other way to define it. They were not protecting Southern society, or Southern womanhood, or keeping down violent blacks, or maintaining law and order, or upholding the law of the land, or any of the other justifications racial violence was so constantly wrapped in by its perpetrators.
“There is no cause for pride in what has happened in Selma. There is no cause for self-satisfaction in the long denial of equal rights of millions of Americans. But there is cause for hope and for faith in our democracy in what is happening here tonight. For the cries of pain and the hymns and protests of oppressed people have summoned into convocation all the majesty of this great Government—the Government of the greatest Nation on earth. Our mission is at once the oldest and the most basic of this country: to right wrong, to do justice, to serve man.
…There is no Negro problem. There is no Southern problem. There is no Northern problem. There is only an American problem. And we are met here tonight as Americans—not as Democrats or Republicans—we are met here as Americans to solve that problem.
…But even if we pass this bill, the battle will not be over. What happened in Selma is part of a far larger movement which reaches into every section and State of America. It is the effort of American Negroes to secure for themselves the full blessings of American life. Their cause must be our cause too. Because it is not just Negroes, but really it is all of us, who must overcome the crippling legacy of bigotry and injustice.
And we shall overcome.”
—Here, listeners would have wondered if they had really just heard their uptight-looking, cantankerous white Southern president quote the famous rallying cry of the civil rights movement. And had he really just said that all Americans inherit the burden and shame of racism and injustice? Again, we see Johnson’s insistence that racism was not a “negro problem”, an issue that trouble-making radicals kept bringing up or making up, but part of the fabric of American life and the part that needed to be ripped out and replaced, not honored and enshrined as “tradition”.
…”As a man whose roots go deeply into Southern soil I know how agonizing racial feelings are. I know how difficult it is to reshape the attitudes and the structure of our society. But a century has passed, more than a hundred years, since the Negro was freed. And he is not fully free tonight. It was more than a hundred years ago that Abraham Lincoln, a great President of another party, signed the Emancipation Proclamation, but emancipation is a proclamation and not a fact. A century has passed, more than a hundred years, since equality was promised. And yet the Negro is not equal.
A century has passed since the day of promise. And the promise is unkept.”
Johnson was not kidding around. He moved the Voting Rights Act of 1965 through Congress at lightning speed and made his commitment to real racial equality in America very clear and very real.
Yet the director of Selma apparently chooses to ignore historical fact in this case. Her comments as presented in The Hollywood Review are these:
“I think everyone sees history through their own lens, and I don’t begrudge anyone from wanting to see what they want to see. This is what I see. This is what we see. And that should be valid. I’m not gonna argue history; I could, but I won’t.”
DuVernay continued, “I’m just gonna say that, you know, my voice, David’s voice, the voices of all of the artists that gathered to do this, of Paramount Pictures, which allowed us to amplify this story to the world, is really focused on issues of justice and dignity. And for this to be reduced — reduced is really what all of this is — to one talking point of a small contingent of people who don’t like one thing, is unfortunate, because this film is a celebration of people, a celebration of people who gathered to lift their voices — black, white, otherwise, all classes, nationalities, faiths — to do something amazing.”
“If there is anything that we should be talking about in terms of legacy,” DuVernay added, “it is really the destruction of the legacy of the Voting Rights Act and the fact that that very act is no more in the way that it should be, protecting all voices to be able to heard and participate in the electoral process. That is at risk right now. There’s been violence done to that act. We chronicle its creation in our film. And so I would just invite people to keep their eyes on the prize and really focus on the beautiful positives of the film.”
It is so bitterly ironic that DuVernay says we should be focusing on the destruction of the very Voting Rights Act that Johnson worked so fast and so hard to pass. It’s Johnson’s legacy that is destroyed in that instance. [Read more about the Act and how the Supreme Court dismantled it in 2013 here.]
More important, DuVernay is completely wrong about history. It’s not a melange of competing opinions. We don’t each get our own individual “history” of what we want to believe. There is a real history of real events that can be objectively verified by artifacts. It is the opposite of “valid” to say, Well, whatever I believe or “see” is the truth. What if I choose to “see” that the marchers started the violence? I “believe” they shot at the state troopers, who were forced to defend themselves. Where do we draw the line when history becomes mere story?
No “celebration of people who gathered to lift their voices” for racial justice in the 1960s is complete or accurate if it excludes Lyndon Johnson from those people. If her movie is about justice, then she should do Johnson justice. He wasn’t perfect, but he did more to end institutional racism in this country than any president before him since Lincoln, and no president has come close to matching his record since.
Its objectively false representation of Johnson does not make Selma worthless. But it strikes a blow for myth over truth, and that’s unacceptable. Why go to the trouble of making a historically accurate movie in all respects and then tell a complete lie about a major player? If DuVernay needed a villain, why not Hoover, or every single one of the whites who beat the marchers? It doesn’t make sense.
History matters in every detail. You can’t tell a true story with a lie.Read Full Post | Make a Comment ( None so far )
In honor of the season, we’re re-posting our classic Truth v. Myth post on Thanksgiving. This is the time of year when people take a moment to wonder about the Pilgrims: why were they so cruel to the Indians? The Thanksgiving celebration is marred by this concern. There are many reasons why it shouldn’t be. First, Thanksgiving has only been a holiday since 1863. It’s fitting that President Lincoln instituted this holiday during the Civil War to unite the U.S. in thanks for its blessings even in the midst of that terrible war. Here’s how he put it:
In the midst of a civil war of unequaled magnitude and severity, which has sometimes seemed to foreign States to invite and to provoke their aggression, peace has been preserved with all nations, order has been maintained, the laws have been respected and obeyed, and harmony has prevailed everywhere except in the theatre of military conflict; while that theatre has been greatly contracted by the advancing armies and navies of the Union.
—Britain and France have refused, in the end, to support the Confederacy, the U.S. itself is still intact and strong, and the U.S. Army and Navy are driving back the enemy.
Needful diversions of wealth and of strength from the fields of peaceful industry to the national defence, have not arrested the plough, the shuttle or the ship; the axe has enlarged the borders of our settlements, and the mines, as well of iron and coal as of the precious metals, have yielded even more abundantly than heretofore. Population has steadily increased, notwithstanding the waste that has been made in the camp, the siege and the battle-field; and the country, rejoicing in the consiousness of augmented strength and vigor, is permitted to expect continuance of years with large increase of freedom.
—The U.S. economy has not fallen apart for lack of slave-produced cotton, as the South had always predicted it would. Industry and agriculture are stronger than ever and the U.S. continues to expand.
No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy. It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People. I do therefore invite my fellow citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next, as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens.
—God has punished the U.S. with this war for the sin of slavery, but is showing encouraging signs of his support for the U.S. war effort.
And I recommend to them that while offering up the ascriptions justly due to Him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to His tender care all those who have become widows, orphans, mourners or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes to the full enjoyment of peace, harmony, tranquillity and Union.
—While thanking God for his mercies to the U.S. so far, Americans should also offer up prayers asking for his care for all those who have lost someone in the war, and asking for his help in ending the war as quickly as possible.
So the First Thanksgiving was in November 1863 and inaugurated for a good cause. The first thanksgiving in what would become the U.S. was held in November 1621 and was merely the first of many, many days of thanksgiving observed by the Pilgrims and was not celebrated as an annual holiday at all. Let’s go back to the original article to learn the real story:
The first Thanksgiving: it’s a hallowed phrase that, like “Washington crossing the Delaware“, “Don’t fire until you see the whites of their eyes”, or “Damn the torpedoes!”, does not bring up many solid facts. Unfortunately, “the first Thanksgiving” is usually either completely debunked, with people saying no such thing ever happened, or used as a weapon against the Pilgrims—i.e., they had a lovely Thanksgiving with the Indians and then killed them all.
The truth about the first thanksgiving is that it did happen, in the fall of 1621. The Pilgrims had landed in what is now Massachusetts the previous November—a terrible time to begin a colony. Their provisions were low, and it was too late to plant anything. It is another myth that they landed so late because they got lost. They had intended to land south of Long Island, New York and settle in what is now New Jersey, where it was warmer, but their ship was almost destroyed in a dangerous area just south of Cape Cod, and the captain turned back. They then had to crawl the ship down the Cape, looking for a suitable place to land. Long story short, they ended up in what is now Plymouth.
Most Americans know how so many of those first settlers died from starvation and disease over the winter, and how it was only by raiding Wampanoag food caches that the colony survived at all. By the spring, there were not many colonists left to plant food, but they dragged themselves out to do so. They had good luck, and help from the Wampanoags, who showed them planting techniques—potentially just to keep the Pilgrims from raiding their winter stores again. By November 1621, a very good harvest was in, and Governor William Bradford called for a day of thanksgiving.
The Pilgrims often had days of thanksgiving. In times of trouble, they had fasts, which were sacrifices given for God’s help. In celebration times, they had thanksgivings to thank God for helping them. So thanksgivings were a common part of Pilgrim life, and calling for a thanksgiving to praise God for the harvest would not have been unusual, and would have been a day spent largely in church and at prayer.
So the men went out to shoot some “fowls” for the dinner, and perhaps they ran into some Wampanoags, or maybe a few Wampanoags were visting Plymouth, as they often did, and heard about the day of celebration. At any rate, here is the only—yes, the one and only—eyewitness description of what happened next:
“Our harvest being gotten in, our governor sent four men on fowling, that so we might after a special manner rejoice together after we had gathered the fruit of our labors. They four in one day killed as much fowl as, with a little help beside, served the company almost a week. At which time, amongst other recreations, we exercised our arms, many of the Indians coming amongst us, and among the rest their greatest king Massasoit, with some ninety men, whom for three days we entertained and feasted, and they went out and killed five deer, which they brought to the plantation and bestowed on our governor, and upon the captain and others. And although it be not always so plentiful as it was at this time with us, yet by the goodness of God, we are so far from want that we often wish you partakers of our plenty.”
That’s Edward Winslow, writing about the thanksgiving in his journal of Pilgrim life called “Mourt’s Relation”, published in London in 1622. We see that Massasoit and 90 of his men arrived at some point, having heard about the feast, and the Pilgrims hosted them for three days, and had some rather Anglican sport firing their guns. Certainly the Wampanoags had a right to feel they should join in, since it was their help that had led to the good harvest. A one-day thanksgiving turned into three days of feasting and games.
And that was it. People often wonder why there wasn’t another thanksgiving the next year, but the idea of celebrating the harvest every year didn’t make sense to the Pilgrims. They had only held a thanksgiving for the first good harvest because it was a life-saving change from the previous fall. Once they were on their feet, they expected good harvests, and didn’t have to celebrate them. It was also against their Separatist beliefs to celebrate annual holidays—like the Puritans, they did not celebrate any holidays, not even Christmas. Holidays were a human invention that made some days better than others when God had made all days equally holy. So to hold a regular, annual harvest thanksgiving was not their way. When things were going well, Separatists and Puritans had days of thanksgiving. When things were going badly, they had days of fasting. None of them were annual holidays or cause for feasting (of course fast days weren’t, but even thanksgivings were mostly spent in church, with no special meal).
That one-time harvest thanksgiving was indeed a happy event, shared in equally by Pilgrim and Wampanoag. And those Pilgrims who sat down with Massasoit and his men did not then slaughter them all; it would not be until their grandchildren’s generation that war broke out, in 1676, once Massasoit and the Pilgrims at that table were long dead.
The first Thanksgiving was an impromptu, bi-cultural celebration that we can all think of happily as we sit down to our annual table (provided by Abraham Lincoln, who made an annual Thanksgiving a holiday in 1863).
The hype around the Pilgrims’ first thanksgiving only began after 1863, when historians noted the tradition of impromptu thanksgivings in the 1600s and made an unwarranted and improper connection to the new holiday to make it seem less new and more traditionally American. Before then, their many days of thanksgiving and fasting were completely forgotten. The Pilgrims certainly weren’t the inspiration for the holiday we celebrate today—they were retroactively brought into that in the worst, most ironic way: after the Civil War, southerners resented Thanksgiving as a “Union” holiday celebrating U.S. victories in the war and so the focus was changed from fighting slavery to the Pilgrims. It’s bitterly ironic because now people use Thanksgiving as a time to criticize white treatment of Indians when they should be celebrating our nation’s commitment to winning a war to end slavery.
This year, feel free to enjoy this Thanksgiving and share the truth about the Pilgrims and where the holiday really comes from—the depths of a terrible war fought for the greatest of causes. Let Thanksgiving inspire you to stand up for the founding principles of this nation and re-commit to upholding them in your own daily life of good times and bad.Read Full Post | Make a Comment ( None so far )
We watched the latest episode of the PBS series Finding Your Roots with Henry Louis Gates, Jr., last night, which featured Sting, Deepak Chopra, and Sally Field. It was going along dependably well when the awful specter of ignorance about the Puritans invaded the last segment on Sally Field’s family tree.
Gates revealed that Field is directly descended from William Bradford, the governor of Plimoth Colony and the man who led the Separatists across the Atlantic to America on the Mayflower in 1620. The narration (done by Gates) described Bradford as a Puritan who was imprisoned in 1607 for non-conformity. We shifted a little uncomfortably, since the Pilgrims led by Bradford were not Puritans (who wanted to reform the Church of England) but Separatists (who abandoned the Church of England as a lost cause), and there was a great deal of tension between the two groups in England and outright hostility in New England once the Puritans arrived in 1630. But in 1607 Bradford had not yet separated, so we accepted it.
Field was told that Bradford sailed with other “Puritans” on the Mayflower and still did not recognize Bradford’s name as that of the governor of the colony, the famous Pilgrim who wrote Of Plimoth Plantation, the history of the colony and a crucially important record of early settlement in New England. We held our breaths as Gates’ narration described the voyage over, hoping against hope that he would not repeat the tired error that the Pilgrims intended to settle in Virginia but were blown off course by storms to Massachusetts, but that hope was lost. The myth was repeated (what really happened was that the ship almost capsized crossing a soon-to-be notoriously dangerous stretch of water south of Long Island and turned back, leaving the settlers on what is now Cape Cod).
Even after Gates told Field that her ancestor Bradford was elected governor, she did not make any connection. She had clearly never heard of him and had no idea that he is a famous figure. All of this was disappointing, but the worst finally came here:
GATES VO: UNDER THE GUIDANCE OF SALLY’S ANCESTOR, AND THE WAMPANOAG, THEIR NATIVE AMERICAN NEIGHBORS, THE PILGRIMS FINALLY GAINED A FOOTHOLD IN THEIR NEW HOME.
AND, INCREDIBLY, WE UNEARTHED THE LETTER DESCRIBING A NOW FAMILIAR EVENT THAT TOOK PLACE IN PLYMOUTH IN THE FALL OF 1621.
FIELD: Many of the Indians coming amongst us whom for three days we entertained and feasted. And although it be not always so plentiful as it was at this time with us yet by the goodness of god we are so far from want.
GATES: And you know what they were describing?
GATES: The very first Thanksgiving.
FIELD: Well there you go. I’ve always loved Thanksgiving. It’s always been a big deal.
GATES: Could you please turn the page? Look at that painting.
FIELD: Oh, yeah.
GATES: Now –
FIELD: Okay are you going to tell me one of those is…
GATES: Historians guess that is William Bradford sitting at the head of the table.
FIELD: He hasn’t changed a bit. (Laughs) You’re telling me he presided over the first Thanksgiving?
The errors in this exchange are glaring. First, the account of what we call the “first Thanksgiving” was not in a letter but in the journal of Edward Winslow, which he published in 1622 as Mourt’s Relation. Winslow wrote what became known as Mourt’s Relation (because it was published in London by a man named Mourt) with Bradford, who seems to have written many of the early entries. But the account of the thanksgiving is not in the first half of the book (it’s about 3/4 of the way through), and seems to be Winslow’s work. Second, it is hardly “incredible” that the researchers for the show “unearthed a copy of the letter” because Mourt’s Relation has been in print for centuries—every New England scholar and every college library has a copy. What is incredible is that they pan over a photo of a contemporary edition of Mourt’s Relation that has the chapter title “A letter sent from New England to a friend in these parts…”, which was the literary device used to frame the stories from Winslow’s journal. One expects a professional historian like Henry Louis Gates, Jr., to know this—or at least have it fact-checked. Third, this was not the “first Thanksgiving” but the first thanksgiving the Pilgrims had in America. As we explain in our post Truth v. Myth: The First Thanksgiving,
People often wonder why there wasn’t another thanksgiving the next year—we have seen that thanksgivings were not annual events, but came up often, and the idea of celebrating the harvest every year didn’t make sense to the Pilgrims. They had only held a thanksgiving for the first good harvest because it was a life-saving change from the previous fall. Once they were on their feet, they expected good harvests, and didn’t have to celebrate them. It was also against their Separatist beliefs to celebrate annual holidays—like the Puritans, they did not celebrate any holidays, not even Christmas. So to hold a regular, annual harvest thanksgiving was not their way.
Fourth, and most unbelievably, Gates shows Field a 19th-century painting of the First Thanksgiving and treats it like a historical artifact by saying “Historians guess that is William Bradford sitting at the head of the table.” Of course it is, because it was painted by a 19th-century artist who put him there! As if the 90 Indians and roughly as many colonists all sat at one table “presided over” by Bradford. It is the well-known painting of one long table inexplicably placed in the middle of an empty field with 12-20 very white Pilgrims around it, bowing their heads as they hear grace, and a mother rocks an infant in a cradle (inexplicably brought out to the empty field) and holds her toddler by the hand. No Indians are present. This is the item presented by Gates as a historical artifact depicting the first day of thanksgiving celebrated by the Puritans in North America.
That’s a lot to get wrong. Sadly, shows like this only misinform the American people, if the comments one viewer left on the PBS website for the episode are representative:
I had some uncomfortable feelings hearing the excerpt from a letter written by Sally Field’s distant relative, William Bradford in 1621 describing the feast in such a feel-good manner. Yes, the Pilgrims were praising God because they were finally “so far from want,” but in a 1623 sermon delivered by Mather the Elder, they were thanking God for the gift of smallpox that wiped out the majority of Wampanoag Indians, “chiefly young men and children, the very seeds of increase, thus clearing the forests to make way for a better growth.” I know the purpose of this episode wasn’t to uncover the “truth” of Thanksgiving but I believe having this awareness will deepen our understanding of how much we of European descent have benefited at the expense of the indigenous New World inhabitants.
You can’t blame the viewer for having these views when this is the quality of information at hand. First, as we said, the account was not in a letter and was not written by Bradford in 1621. Second, and much worse, is that the “Mather the elder sermon” is a complete hoax. Richard Mather (the “elder”) was the patriarch of the family that gave us his son Increase Mather and his son Cotton Mather. Richard Mather was a Puritan who came to the Massachusetts Bay Colony, not Plimoth, in 1635. He was not there in 1623. No one named Mather was in Plimoth in 1623. An intrepid independent scholar has a long account of the scam here. Long story short, the quote about young men and children is borrowed from Puritan “historian” Edward Johnson’s 1653 book The Wonder-Working Providence of Sion’s Saviour in New England, a subjective and lionizing history of the Massachusetts Bay Colony. Here’s the text from Johnson:
Their Disease being a sore Consumption sweeping away whole Families but chiefly yong Men and Children the very seeds of increase. …Howling and much lamentation was heard among the living who being possest with great fear oftimes left their dead unburied their manner being such that they remove their habitations at death of any. …by this means Christ whose great and glorious works the Earth throughout are altogether for the benefit of his Churches and chosen not only made room for his people to plant but also tamed the hard and cruel hearts of these barbarous Indians…
Interestingly, Johnson says he will not talk about the Pilgrims’ relationship with the Wampanoags “particularly being prevented by the honoured Mr Winslow who was an eye witness of the work.” Edward Winslow did not want the unreliable Johnson describing Plimoth because he knew Johnson would depict the Pilgrims there as Indian-haters when they weren’t.
The scam aside, yes the Pilgrims saw smallpox as God’s work, but they didn’t really celebrate it. God constantly struck people down—including Pilgrims. Pilgrims died of infectious diseases, their babies, children, and young men died from disease and accident, often in ways that severely tested their parents’ faith in God. Why did God strike down the young? Why did God torment his most faithful followers by striking down their children? The answer was always that it was part of God’s mysterious plan that no one could understand and everyone had to accept as eventually bringing about a greater good. They often used 17th-century English and called God’s will “God’s pleasure”, but this does not mean that it made God happy to kill people, even Indians. It meant that God fulfilled his will (acted at his pleasure). Johnson says the Indians’ deaths were caused by God (Christ) to make the land safe for pure churches. This had to be done, no matter how horrible it might be or how much howling and lamentation it caused. Unlike Johnson, when the Pilgrims or even other Puritans described Indian deaths from smallpox, they usually did not exult about savages dying; they saw God’s mighty will revealed through the deaths and moved on, hoping their own deaths would not eventually be necessary to further God’s plan.
It would have been nearly impossible for anyone in the 17th century—Wampanoag, Englishman, Egyptian, Japanese—to think outside the clannish box of us v. them and feel pity for people so obviously struck down by God. Humans, like all animals, are clannish; our first and strongest identity is being part of one group as opposed to other groups. It has taken centuries since the Enlightenment for humans to at least pay lip-service to the idea that all men are created equal and all are deserving of equal justice, that, as the bumper sticker says, “God bless the whole world—no exceptions”. So if an English settler in 1623 saw God’s providential hand in Indian deaths, that does not reveal and confirm the Pilgrims to be terrible racists. It confirms them as 17th-century human beings along the same lines as Indians, Asians, Africans, and everyone else who celebrated their enemies’ deaths in battle, sacked cities killing women and children, enslaved rival groups, etc. It is taking us a long time to change our ways.
And so we leave Finding Your Roots with heavy hearts and grave concerns about Americans ever learning their real history. Who will kickstart-fund the HP’s own TV series??Read Full Post | Make a Comment ( 5 so far )
Hello and welcome to part 2 of our short, indeed two-part series on the History Channel’s new series The World Wars. In the first part of our mini-series, we looked at the shortcomings of both “great man theory” history and misogyny. Here, we focus on a main theme of Episode 1 that we can’t quite live with: the radicalization theory.
We are told repeatedly that Hitler was radicalized by his experiences serving as a private in WWI. The same claim is made about Mussolini, but not as often, as he only makes two brief appearances. Both men, but especially Hitler, saw brutality, random violence, pointless and awful death, and other horrors of war, and then Hitler had to suffer through his country’s defeat and surrender (or, as he saw it, its sure victory and inexplicable surrender). All this changed him from an anonymous putz to a demonic fascist.
The problem with this is twofold: first, millions of soldiers had the same experience of the horrors of war but did not turn into monsters; and second, war horror is not a logical explanation for what Hitler became and did. Many men wrote about their horrible experiences in the war afterward. They all suffered in the same way Hitler did. Many of them questioned the social and political status quo, and gave up on religion. But they did not all become fascists overthrowing governments and using murder to establish power. So to repeatedly show Hitler taking in the horrors of war is not adequate as an explanation of his evil. There was something about Hitler’s mind and character that allowed him to drift into fascism, and while that something was present before the war, it really flowered after the war.
The best part of Episode 1, which is really well done, is the sequence after the war showing Hitler begging for work from the army and being sent to monitor a podunk political leftist group, mostly just to get him out of the army’s hair, and sitting there at the meetings, defensive and wary, until he begins to be drawn in, correcting the speakers’ arguments and becoming a leader. The response of the men at the meetings is very natural: here is a man who wants to stand up for Germany and assert its virtues and innocence of war guilt at a time when the whole world is making Germany a pariah among nations. Here is a man who has patriotism and confidence—two things that were very scarce in Germany after WWI—who makes us feel good about our own personal participation in the war and status as war veterans. He’s not suggesting holocaust at this point. He’s just asserting the right of Germans to be proud of being German. At that point, that was a radical but not morally repellent stance. It’s clear that Hitler progressed from this neutral status to his warped plans for a bigger and better Germany that involved the goals of patriotism driven to an illogical extreme of imperial conquest and genocide.
What shaped Hitler was not so much the war as its aftermath. If he had been selling fascism in the trenches he would have been rejected. But in the 1920s, there were men and women who were ready for radical ideas, and willing to be radicalized, as a sort of wild pendulum swing from overwhelming shame to unthinking pride, and all of it based on national identity turned into racial identity. Hitler was not interested in fascism in the trenches, and not even thinking about it when he first attended the political meetings. But he got the idea from the times after the war, and then his personal chemistry and mindset allowed him to take it to undreamed-of levels.
So we’re not buying the idea that The World Wars episode 1 so consistently urges on us, that it was war that made Hitler. It was peace: Hitler was radicalized by a peace he could not accept. If the war made Hitler, it should have made tens of thousands of Hitlers, all over the world, in England and France and the U.S., and perhaps Belgium in particular. Fascism should have swept the world and become the dominant form of government. There should never have been a WWII. Japan was on the Allied side in WWI, experienced no fighting on Japanese soil, suffered few causalities, and should therefore have been safe from fascism after the war. But that was not the case. The fascism that characterized the 1920s and 1930s was a force many decades in the making that was set free to grow in the despair and political chaos and opportunism of the postwar period.
We end our analysis of The World Wars here; we can’t hang on for two more episodes. But if you watch them, let us know. Send a comment and tell us what happened. We’re indebted to an HP reader for recommending we watch Episode 1. (The History Channel is not really on our radar, as it is rarely devoted to history.) We’d love to find out that the series improves, but we’ll leave it to you to let us know.Read Full Post | Make a Comment ( None so far )
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