LITMIR.BIZ

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in the past; and that I must not.

      This is unusually clear. In most cases, where people turn in new directions, the causes are so complex, so subtle, that they are impossible to trace. Nevertheless, we all are aware of how, in one degree or another, things we read or heard changed our view of the world, or how we must behave. We know there have been many people who themselves did not experience evil, but who became persuaded that it existed, and that they must oppose it. What makes us human is our capacity to reach with our mind beyond our immediate sensory capacities, to feel in some degree what others feel totally, and then perhaps to act on such feelings.

      I start, therefore, from the idea of writing history in such a way as to extend human sensibilities, not out of this book into other books, but into the going conflict over how people shall live, and whether they shall live.

      I am urging value-laden historiography. For those who still rebel at this—despite my argument that this does not determine answers, only questions; despite my plea that aesthetic work, done for pleasure, should always have its place; despite my insistence that our work is value-laden whether we choose or not—let me point to one area of American education where my idea has been accepted. I am speaking of “Black Studies,” which, starting about 1969, began to be adopted with great speed in the nation’s universities.

      These multiplying Black Studies programs do not pretend to just introduce another subject for academic inquiry. They have the specific intention of so affecting the consciousness of black and white people in this country as to diminish for both groups the pervasive American belief in black inferiority.

      This deliberate attempt to foster racial equality should be joined, I am suggesting, by similar efforts for national and class equality. This will probably come, as the Black Studies programs, not by a gradual acceptance of the appropriate arguments, but by a crisis so dangerous as to demand quick changes in attitude. Scholarly exhortation is, therefore, not likely to initiate a new emphasis in historical writing, but perhaps it can support and ease it.

      What kind of awareness moves people in humanistic directions, and how can historical writing create such awareness, such movement? I can think of five ways in which history can be useful. That is only a rough beginning. I don’t want to lay down formulas. There will be useful histories written that do not fit into preconceived categories. I want only to sharpen the focus for myself and others who would rather have their writing guided by human aspiration than by professional habit.

      1. We can intensify, expand, sharpen our perception of how bad things are, for the victims of the world. This becomes less and less a philanthropic act as all of us, regardless of race, geography, or class, become potential victims of a burned, irradiated planet. But even our own victimization is separated from us by time and the fragility of our imagination, as that of others is separated from us because most of us are white, prosperous, and within the walls of a country so over-armed it is much more likely to be an aggressor than a victim.

      History can try to overcome both kinds of separation. The fascinating progression of a past historical event can have greater effect on us than some cool, logical discourse on the dangerous possibilities of present trends—if only for one reason, because we learn the end of that story. True, there is a chill in the contemplation of nuclear war, but it is still a contemplation whose most horrible possibilities we cannot bring ourselves to accept. It is a portent that for full effect needs buttressing by another story whose conclusion is known. Surely, in this nuclear age our concern over the proliferation of H-bombs is powerfully magnified as we read Barbara Tuchman’s account of the coming of the First World War: ¹

      War pressed against every frontier. Suddenly dismayed, governments struggled and twisted to fend it off. It was no use. Agents at frontiers were reporting every cavalry patrol as a deployment to beat the mobilization gun. General staffs, goaded by their relentless timetables, were pounding the table for the signal to move lest their opponents gain an hour’s head start. Appalled upon the brink, the chiefs of state who would be ultimately responsible for their country’s fate attempted to back away but the pull of military schedules dragged them forward.

      There it is, us. In another time, of course. But unmistakably us.

      Other kinds of separation, from the deprived and harried people of the world—the black, the poor, the prisoners—are sometimes easier to overcome across time than across space: hence the value of historical recollection. Both the Autobiography of Malcolm X and the Autobiography of Frederick Douglass are history, one more recent than the other. Both assault our complacency. So do the photos on television of blacks burning buildings in the ghetto today, but the autobiographies do something special: they let us look closely, carefully, personally behind the impersonality of those blacks on the screen. They invade our homes, as the blacks in the ghetto have not yet done; and our minds, which we tend to harden against the demands of now. They tell us, in some small degree, what it is like to be black, in a way that all the liberal cliches about the downtrodden Negro could never match. And thus they insist that we act; they explain why blacks are acting. They prepare us, if not to initiate, to respond.

      Slavery is over, but its degradation now takes other forms, at the bottom of which is the unspoken belief that the black person is not quite a human being. The recollection of what slavery is like, what slaves are like, helps to attack that belief. Take the letter Frederick Douglass wrote his former master in 1848, on the tenth anniversary of his flight to freedom: ²

      I have selected this day to address you because it is the anniversary of my emancipation … Just ten years ago this beautiful September morning yon bright sun beheld me a slave—a poor, degraded chattel—trembling at the sound of your voice, lamenting that I was a man …

      When yet but a child about six years old I imbibed the determination to run away. The very first mental effort that I now remember on my part, was an attempt to solve the mystery, Why am I a slave … When I saw a slave driver whip a slave woman … and heard her piteous cries, I went away into the corner of the fence, wept and pondered over the mystery … I resolved that I would someday run away.

      The morality of the act, I dispose as follows: I am myself; you are yourself; we are two distinct persons. What you are, I am. I am not by nature bound to you nor you to me. … In leaving you I took nothing but what belonged to me …

      Why do we need to reach into the past, into the days of slavery? Isn’t the experience of Malcolm X, in our own time enough? I see two values in going back. One is that dealing with the past, our guard is down, because we start off thinking it is over and we have nothing to fear by taking it all in. We turn out to be wrong, because its immediacy strikes us, affects us before we know it; when we have recognized this, it is too late—we have been moved. Another reason is that time adds depth and intensity to a problem which otherwise might seem a passing one, susceptible to being brushed away. To know that long continuity, across the centuries, of the degradation that stalked both Frederick Douglass and Malcolm X (between whose lives stretched that of W. E. B. Du-Bois, recorded in The Souls of Black Folk and Dusk of Dawn) is to reveal how infuriatingly long has been this black ordeal in white America. If nothing else, it would make us understand in that black mood of today what we might otherwise see as impatience, and what history tells us is overlong endurance.

      Can history also sharpen our perception of that poverty hidden from sight by the foliage of the suburbs? The poor, like the black, become invisible in a society blinded by the glitter of its own luxury. True, we can be forcefully reminded that they exist, as we were in the United States in the 1960’s when our sensibilities had been sharpened by the civil rights revolt, and our tolerance of government frayed by the Vietnamese war. At such a time, books like Michael Harrington’s The Other America jabbed at us, without going back into the past, just supplying a periscope so that we could see around the corner, and demanding that we look.

      Where history can help is by showing us how other people similarly situated, in other times, were blind to how their neighbors were living, in the same city. Suppose that, amidst the “prosperity” of the 1950’s, we had read about the 1920’s, another era of affluence. Looking hard, we might find the report of Senator Burton Wheeler of Montana, investigating conditions in Pennsylvania

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