LITMIR.BIZ

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radical history, then, would expose the limitations of governmental reform, the connections of government to wealth and privilege, the tendencies of governments toward war and xenophobia, the play of money and power behind the presumed neutrality of law. It would illustrate the role of government in maintaining things as they are, whether by force, or deception, or by a skillful combination of both—whether by deliberate plan or by the concatenation of thousands of individuals playing roles according to the expectations around them.

      Such motivating facts are available in the wealth of data about present governments. What historical material can do is to add the depth that time imparts to an idea. What one sees in the present may be attributable to a passing phenomenon; if the same situation appears at various points in history, it becomes not a transitory event, but a long-range condition, not an aberration, but a structural deformity requiring serious attention.

      For instance, we would see more clearly the limitations of government investigating committees set up to deal with deep-rooted social problems if we knew the history of such committees. Take Kenneth Clark’s blunt testimony to the National Advisory Commission on Civil Disorders, which was set up after the urban outbreaks of 1967. Pointing to a similar investigation set up after the 1919 riot in Chicago, he said: ⁵

      I read that report … of the 1919 riot in Chicago, and it is as if I were reading the report of the investigating committee on the Harlem riot of ’35, the report of the investigating committee on the Harlem riot of ’43, the report of the McCone Commission on the Watts riot. I must again in candor say to you members of this Commission—it is a kind of Alice in Wonderland—with the same moving picture, reshown over and over again, the same analysis, the same recommendations, and the same inaction.

      3. We can expose the ideology that pervades our culture—using “ideology” in Mannheim’s sense: rationale for the going order. There is the open sanctification of racism, of war, of economic inequality. There is also the more subtle supportive tissue of half-truths (“We are not like the imperialist powers of the nineteenth century”); noble myths (“We were born free”); pretenses (“Education is the disinterested pursuit of knowledge”); the mystification of rhetoric (“freedom and justice for all”); the confusion of ideals and reality (The Declaration of Independence and its call for revolution, in our verbal tradition; the Smith Act and its prohibition of calls for revolution, on our lawbooks); the use of symbols to obscure reality (“Remember the Maine,” vis-à-vis rotten beef for the troops); the innocence of the double standard (deploring the violence of John Brown; hailing the violence of Ulysses Grant); the concealment of ironies (using the Fourteenth Amendment to help corporations instead of Negroes).

      The more widespread is education in a society, the more mystification is required to conceal what is wrong; church, school, and the written word work together for that concealment. This is not the work of a conspiracy; the privileged of society are as much victims of the going mythology as the teachers, priests, and journalists who spread it. All simply do what comes naturally, and what comes naturally is to say what has always been said, to believe what has always been believed.

      History has a special ability to reveal the ludicrousness of those beliefs which glue us all to the social frame of our fathers. It also can reinforce that frame with great power, and has done so most of the time. Our problem is to turn the power of history—which can work both ways—to the job of demystification. I recall the words of the iconoclast sociologist E. Franklin Frazier to Negro college students one evening in Atlanta, Georgia: “All your life, white folks have bamboozled you, preachers have bamboozled you, teachers have bamboozled you; I am here to debamboozle you.”

      Recalling the rhetoric of the past, and measuring it against the actual past, may enable us to see through our current bamboozlement, where the reality is still unfolding, and the discrepancies still not apparent. To read Albert Beveridge’s noble plea in the Senate January 9, 1900, urging acquisition of the Philippines with “thanksgiving to Almighty God that He has marked us as His chosen people, henceforth to lead in the regeneration of the world,” and then to read of our butchery of the Filipino rebels who wanted independence, is to prepare us better for speeches about our “world responsibility” today. That recollection might make us properly suspicious of Arthur Schlesinger’s attempt to set a “historical framework” for Vietnam comprised of “two traditional and entirely honorable strands in American thinking,” one of which “is the concept that the United States has a saving mission in the world.” ⁶ In the light of the history of idea and fact in American expansionism, that strand is not quite honorable. The Vietnam disaster was not, as Schlesinger says, “a final and tragic misapplication” of those strands, a wandering from a rather benign historical tradition, but another twining of the deadly strands around a protesting foreign people.

      To take another example where the history of ideas is suggestive for today: we might clarify for ourselves the puzzling question of how to account for American expansion into the Pacific in the post-World War II period when the actual material interests there do not seem to warrant such concern. Marilyn B. Young, in her study of the Open Door period, indicates how the mystique of being “a world power” carried the United States into strong action despite “the lack of commercial and financial interest.” Thus, “The Open Door passed into the small body of sacred American doctrine and an assumption of America’s ‘vital stake’ in China was made and never relinquished.” ⁷ Her book documents the buildup of this notion of the “vital stake,” in a way that might make us more loath to accept unquestioningly the claims of American leaders defending incursions into Asian countries today.

      For Americans caught up in the contemporary glorification of efficiency and success, without thought of ends, it might be liberating to read simultaneously All Quiet on the Western Front (for the fetid reality of World War I) and Randolph Bourne’s comment on the American intellectuals of 1917: ⁸

      They have, in short, no clear philosophy of life except that of intelligent service, the admirable adaptation of means to ends. They are vague as to what kind of a society they want or what kind of society America needs, but they are equipped with all the administrative attitudes and talents necessary to attain it … It is now becoming plain that unless you start with the vividest kind of poetic vision, your instrumentalism is likely to land you just where it has landed this younger intelligentsia which is so happily and busily engaged in the national enterprise of war.

      4. We can recapture those few moments in the past which show the possibility of a better way of life than that which has dominated the earth thus far. To move men to act it is not enough to enhance their sense of what is wrong, to show that the men in power are untrustworthy, to reveal that our very way of thinking is limited, distorted, corrupted. One must also show that something else is possible, that changes can take place. Otherwise, people retreat into privacy, cynicism, despair, or even collaboration with the mighty.

      History cannot provide confirmation that something better is inevitable; but it can uncover evidence that it is conceivable. It can point to moments when human beings cooperated with one another (the organization of the underground railroad by black and white, the French Resistance to Hitler, the anarchist achievements in Catalonia during the Spanish Civil War). It can find times when governments were capable of a bit of genuine concern (the creation of the Tennessee Valley Authority, the free medical care in socialist countries, the equal-wages principle of the Paris Commune). It can disclose men and women acting as heroes rather than culprits or fools (the story of Thoreau or Wendell Phillips or Eugene Debs, or Martin Luther King or Rosa Luxemburg). It can remind us that apparently powerless groups have won against overwhelming odds (the abolitionists and the Thirteenth Amendment, the CIO and the sit-down strikes, the Vietminh and the Algerians against the French).

      Historical evidence has special functions. It lends weight and depth to evidence which, if culled only from contemporary life, might seem frail. And, by portraying the movements of men over time, it shows the possibility of change. Even if the actual change has been so small as to leave us still desperate today, we need, to spur us on, the faith that change is possible. Thus, while taking proper note of how much remains to be done, it is important to compare the consciousness of white Americans about black people in the 1930’s and

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