What gets my cranial juices flowing is when two ideas expressed in two different places (usually in books) come together like a couple pieces of wood tongue-in-groove.
I’d like to share the most recent of these experiences with you.
The ancient Greeks used to conduct warfare among themselves in a very gentlemanly, Marquis of Queensbury kind of way. They settled a dispute between city states by sending out a phalanx of heavily armed soldiers (drawn from the higher classes because they had to provide the armor themselves) and have a pitched battle in an open field at an appointed time. Whoever won the battle won the dispute. Casualties only occurred during actual fighting. No gratuitous killing. A surrender meant the violence was over.
Then came the war between Athens and Sparta, the so-called Peloponnesian War that went on for decades and ended with the defeat of Athens. In the second year of that war a plague broke out in Athens, already overcrowded with rural people who were sheltering there from invading Spartans. The illness killed off possibly a third of the population, military and civilian alike.
Athens was not the same afterward. The one man who could hold the city together, Pericles, eventually died himself. Law and order broke down. Citizens began to behave in barbarous fashions. Thucydides, a general who survived the plague and wrote a history of the war, says it was the experience of this lawlessness, the breakdown of civilization, that set the stage for the atrocious way Greeks behaved from then on: ethnic cleansings (a euphemism for the slaughter of entire populations) and other acts of violence that would have been unthinkable in the pre-plague period.
Now, here’s the bit of information that links up neatly with what I’ve already written. European powers from the early years of the nineteenth generally avoided the killing of civilians until the second world war. What happened in between that earlier period and the carnage of the second world war? Hannah Arendt in her The Origins of Totalitarianism makes a good argument that what changed was a result of the colonial polices of some of those powers at the end of the 19th century.
During that period, roughly 1880 to 1914, imperialism became a major political and economic force, as did nationalism (nation-states as is France) as well as ethnically homogeneous if not geographically contained nationalisms (Germans, Slavs.) The victims of this imperialism were the peoples of Africa and Southeast Asia. It was there that nations like Britain, France and Belgium began to practice genocide on a large scale. The Belgians are purported to have killed anywhere between three and fifteen million Congolese. The probable number is about ten million. They and other Europeans did so under the banner of racial superiority, a claim first put forth in an intellectually respectable way by the Frenchman Comte de Gobineau in the early half of the nineteenth century that remained a text for racist ideologies right up through the 1940s.
This kind of slaughter of on a mass scale, Arendt maintains, broke down the veneer of European civilization and paved the way for Nazism, which claimed to be acting as an agent of Evolution by speeding up the survival of the fittest, and for the mass killings of Stalinism, which claimed to be acting on behalf of historical necessity.
Of course, the killing of innocent non-combatants continues right up to the present day. We have euphemisms for it: ethnic cleansing, of course; collateral damage. We carpet-bombed Afghanistan out of pique because that government would not turn over Osama Bin Laden without following due process of law. We destroyed the infrastructure of Iraq in the first Gulf War, and then invaded in 2003 on the false pretext of that nation possessing weapons of mass destruction with intent to use them against us and our allies. The destruction of Iraq’s infrastructure, along with conventional bombing, cost the lives of close to a million people, most of them children who died in the 1990s from diseases caused by our destruction of the sanitary systems during the First Gulf War and for the decade afterward — sewage, water purification plants, etc. And, of course, in addition to terror campaigns we supported and funded in the 1980s in Central America, there was the genocide of millions of Southeast Asians during the Vietnam War. Plus other deadly foreign adventures we have undertaken or sponsored.
Our leaders never speak of any of this with any sense of shame or even regret. We certainly don’t hear or read about this behavior as being the result of the breakdown of the “thin veneer of civilization,” as Thucydides spoke of it. We have become inured to these horrors by their horrible precedents in the twentieth century. The bombing of civilian populations during WWII started as a modest tit-for-tat but within a few years had turned into a massive project to incinerate entire cities, culminating with the use of atomic bombs.
That has become for us what war is, a fact of life like carnivorousness. The idea of gentlemen-soldiers settling their disputes by pre-arranged battles that were over in a few hours seems preposterous to us, a laughable dream. Meanwhile, we deplore individual acts of terrorism as if they were the most egregious acts of violence anyone can experience — because it is We who experience them, not They. What an F-15 or a B-52 does does not qualify as terrorism. But what was unthinkable less than two hundred years ago for nation-states is now conventional.
Can we really call ourselves civilized when we behave in this manner? Has not what occurred in ancient Athens due to plague happened to us, that “thin veneer” that made human beings recognize their mutual humanity, been stripped away without our even realizing it?
The moral of my story: Don’t read serious books. You’ll only get depressed.
I grew up in Fort Lee, then still a small town in northern New Jersey. Apart from its original site as headquarters for a routed American Revolutionary force, its main claims to fame were two: It was the original home of the movie industry in the early decades of the twentieth century, and it holds up the western end of the George Washington Bridge. In the 1940s and ’50s it consisted of about 2,000 people and might have been located in Ohio or Indiana instead of just across the river from one of the largest cities in the world. Today it houses many tens of thousands, including large immigrant populations, most notably Koreans.
In my childhood much of the town was still undeveloped land, the largest tract of which was a couple hundred acres of woodland known as the Great North Woods. Boy Scout troops could camp there without any sign of their being just a short walk to civilization. The Woods abounded in what to me was exotic flora and fauna: tadpoles and rare birds – rare at least for that part of the world. It was also the place I went when I wanted to take pond samples to look at under my toy microscope. In a single drop of water I discovered a world even more densely populated by paramecia and other microscopic wildlife than was the woodland itself by their larger relatives.
Most of my time was spent in the local Catholic school. My explorations occurred after 3:00 p.m. and on weekends, and those were usually in areas closer by than the Woods: a few acres of untouched land where garter snakes abounded in July and August, sunning themselves on the reeds in a small pond. My friends and I tried without success to shoot them with bows and arrows. There were also the immense oaks next to the town athletic field (now a parking lot solemnly blessed by one of the local curates, I’m told). We could climb to dizzying heights in those trees before they were pulled down to make room for a strip mall on Main Street. We could also explore the overgrown trolley route that once ran from north of town to a ferry on the Hudson across from 125th Street in Manhattan a couple hundred feet below the skyscraping Palisades. We gathered wild cherries in summer, caught poison ivy searching for baseballs in the big vacant lot we used for our daily game, and in winter discovered frozen carcasses of dogs and cats in the melting snow.
But it was the Great North Woods that most held my imagination, as much by its name as by the reality. It was the only place I could go where I was unlikely to see, never mind confront, another human being. There was a rumor, perhaps more than that, of a murder having been committed there, or perhaps just a body dumped. In those days Fort Lee was run by a police force indistinguishable from the Italian mafia. Police chiefs who failed to cooperate were found dead, officially suicides, their service revolver lying beside them. A widow of one such lived in an apartment across from our building – “lived” only in the strictest sense because she had tried unsuccessfully to end her own life and was permanently paralyzed.
Then there was the Great Fire. I don’t recall anyone referring to it as such, but I don’t think the name is an exaggeration. I don’t know how it started or how long it lasted, but it was unlike any fire I’ve come close to since, not just because of its extent over hundreds of acres but because it became at some point invisible. After devastating everything above ground it continued to burn beneath the surface, at least in the Great North Woods. The ground smoked like the cone of an active volcano or the roof of hell. Only occasionally did it show itself by a sudden outburst of flame. I had seen it consume the frame of a new house on the periphery of the Woods, one moment looking perfectly alright, the next flaring up in tall flames until nothing was left. But that had taken place far from where I was walking that afternoon. I couldn’t feel the heat through my leather-soled shoes, but plumes of smoke were visible all around me.
I should point out that my religious experience, though rigorously Roman Catholic, had started early on my mother’s lap with what I later realized was a Protestant emphasis. She had read me all the nursery rimes as well as “Tom Thumb” and much else from a collection of volumes called Journeys through Bookland. But she also read me Old Testament stories, all of Genesis and Exodus. I knew as well as I knew “Cinderella” or “Jack and the Beanstalk,” but took much more to heart, the story of Abraham’s aborted sacrifice of his son Isaac, Jacob’s pretending to be his brother Esau so as to cheat him out of his inheritance, even Sarah’s laughing at the two angels who told her she was going to conceive a child at the age of ninety, though I had no clue yet how children were conceived. And the account of the Jews’ exile in Egypt, the plagues visited on the Pharaoh and his people for his delay in freeing them (especially the slaughter of the first-born), the long trek across the desert to the Promised Land and Moses’s acceptance of the Ten Commandments on Mount Sinai, all this was as familiar and as memorable as the Gospel stories I would later hear on an almost daily basis. I have since marveled how little of this Old Testament lore most Catholics and even the average Jew I have known is familiar with. I assumed these tales were basic stuff for any Jewish boy or girl. It was only much later, when I learned something about Protestantism (heresy pure and simple in our history books) that I discovered the importance Protestants placed on the Old Testament.
All the vegetation had been leveled by the fire that had swept through the Woods several days earlier. The landscape was as barren as the mountains of the moon, except that on the moon there is no smoke and no remnants of burnt trees. But one small bit of flora did remain in the midst of gray devastation, miraculously untouched, a short bushy thing with its foliage still intact. I stopped my trek to wonder at it. And almost as soon as I did it burst into flame as if it had only been waiting for me to show up to do so. It didn’t burn bottom to top as would be expected given the source of the fire in the ground beneath. It ignited all at once like an exploding firework, and almost as quickly as a skyrocket bursts and quickly disappears the tree disintegrated into a piece of char-wood in a matter of seconds.
I was too literal-minded to associate this burning bush/tree with the one through which Yahweh spoke to Moses on Sinai. I was no Moses. If I identified with anyone in the Bible it was with one of the minor characters no one names their children after. But what I had just witnessed was biblical in its drama. By that point in my education I knew miracles were more or less common place, at least for believing Catholics, but despite the preservation of this tree in the midst of burnt-out wilderness and its spectacular immolation in front of my eyes, I knew what I had seen did not qualify as a miracle. No one had been cured of a terminal disease, no supernatural being had appeared. And so I went home, had dinner and began to memorize the capitals of all the South American nations and the next three questions in the Baltimore catechism where it was understood that real miracles could occur because for the God who made me to “love, honor and serve him in this life and to be happy with Him in the next” “nothing is hard or impossible.”
These catechism lessons may not have accounted for the burning bush in the Great North Woods, but they didn’t need to. I lived happily in the natural, not the supernatural, world. Here the ordinary – not just burning bushes but love (I had been in love since I was seven), snow falling at night through the dim glow of street lamps (“Lord, I love the beauty of Thy house and the place where Thy glory dwelleth”), the exquisite plumage and impossible levitations of hummingbirds that visited the overgrown gully where those trolleys once rain, these and so much else of this material world were all the miracles I needed.
My latest at Eclectica.org. How we keep expecting the change that never comes and life keeps repeating itself.
“If the film actually did somehow manage to end in a different way from what you had earlier witnessed you might be surprised but probably not shocked as long as the lovers got together and peace and justice again prevailed in the land. Anything was possible once the usher had torn your ticket in half in that popcorn-scented lobby and handed you back the other half as a kind of talisman and three-hour visa into a world of happy endings….”
I supported Bernie Sanders, but then, like almost everyone else, I assumed Hillary Clinton would defeat Donald Trump. I was surprised by the actual outcome but was amazed and then shocked by the strength and quality of the reaction to his election by those who had supported HRC. Like other middle-class “liberals,” I had viewed my side as the more reasonable one, or at least not the one that would descend into vicious personal attacks on the opposition candidate, up to and including a hope for his assassination. In 2008 I had watched right-wing Republicans call Obama a foreign-born, Muslim terrorist who only sought the presidency so he could use it to destroy the nation, pledging that they, the opposition, would do everything they could to frustrate him at every turn and make him a failed president. Now I am seeing liberal Democrats behave the same way, calling for immediate impeachment, believing every accusation made about the president-elect, declaring – as had their right-wing counterparts – that he would not be their president. A university education and middle-class income is apparently no match for deep outrage.
I have learned a great deal about my fellow Americans as a result of this election. I have learned perhaps even more about the continuity of human nature across all classes and economic levels of humanity. And, thanks to the history I had been reading previous to and since November 8, 2016, I think I understand better how ordinary people can come to tolerate or even condone the persecution of their neighbors over ideological or religious differences. I see how they can care more about their own prejudices and injured feelings than they do about the future of their nation or their own offspring.
It ain’t pretty.
The obvious answer to that question is that they’re the group who are neither rich nor poor but are sandwiched in between those two, a kind of stabilizing alternative to which the poor or “working class” can aspire to rise to and a safety net for those who have lost greater wealth so they need not fall all the way into poverty. We like to believe a middle class is essential to a democracy because it is they who make up the bulk of a prosperous and supposedly well-educated majority capable of making the kinds of decisions a well-ordered republic requires.
But what is the purpose of such a class beyond the maintenance of a national myth of political rule by a rational majority? Other cultures speak of a bourgeoisie, or more properly a petite bourgeoisie. To Marxists the former is likely to be synonymous with “capitalists,” the class we in American associate with the upper class, the latter with our own middle class. But other societies are also more class-conscious than our own, even rigidly so. Our way of ranking our population is much less fixed, open to free movement certainly in the economic sense and to a much larger extent than other societies in the social sense too.
The original idea of who deserves to be in the ruling, i.e. the bulk, of the voting class was seen in a very different way by the framers of our constitution than it is today. Back then it was exclusively free white landholding men. Today it is any citizen, rich or poor or in-between. But has the function of that voting class, mostly middle-class, changed from the one it served for Madison and Hamilton? And what is its function, if it has any beyond just a sociological and economic designation?
I see historical evidence that shows the purpose of a middle class like our own is crucial to maintaining a buffer between those who hold most of the nation’s wealth and those who possess very little of it. Without such a class the so-called one percent would have to rely upon brute force to keep in line and protect themselves from the so-called lower classes. With the disintegration of our middle class we can see a tendency toward more and more oppressive rule with the militarization of the police and with incarceration on a scale not practiced by any other nation on earth – a lurch toward a new feudalism.
The fact that the police and other governmental agencies obviously protect the privileges of the middle class does not mean they are not there ultimately to protect the interests of the upper class. It’s a function the middle class has performed wherever it has been constituted and allowed to prosper, not just in America. Consider the situation in the slave states of the Caribbean. Without a substantial white population to rely on to keep the large slave population in line, the ruling class had to resort to creating a middle class out of free blacks to serve as a buffer between themselves and those in chains. This is why West Indians tend to be better educated and more self-confident than our own African Americans. More than two hundred years ago Black West Indian men were already receiving the kinds of educations and professional opportunities we have not yet provided for our own descendants of slavery. Even West Indian women could become solid members of the middle class by opening shops and other small businesses.
A similar effort was made in the South to form a buffer, middle class of European-Americans between landowners and African-American indentured servants after the two had repeatedly combined forces against their owners. Only, promises of freedom, land and “whiteness” made to rebellious European-Americans in exchange for their acting as police to previous comrades of African and mixed descent never fully materialized, consigning them permanently to a landless state of poverty with only their “whiteness” to console them. Even so, they remained faithful to their new “race,” protecting their previous masters’ interests as if those interests were their own.
Almost a century ago Walter Lippmann published a well-thought-out book about the American political scene in which he concludes that public opinion – by which he meant the opinion of those that vote – needed to be carefully manipulated by those with the best understanding of what was best for the nation. The possibility of such manipulation, though not new, was at the time greatly enhanced by the advent of the public relations/advertising industry that had just come into its own during the Wilson WWI administration. “Manufacturing consent” has since became part and parcel of how the powerful elite have co-opted the middle class into accepting their, the elite’s, political agenda. Until recently no oppressive security force was required to effect this control as it has been in other nations. The media does the job virtually without coercion from outside, automatically.
The result has been a perfect pas de deux between upper-class moneyed interests and middle-class willingness to serve their masters as long as they are themselves guaranteed a comfortable living standard and access to unlimited upward mobility. If this requires the impoverishment of one-sixth of the population who typically don’t vote in the same percentages as their betters, that’s a trade-off the guilt for which can be ameliorated by token welfare policies or simply by blaming the victims.
My first substantive encounter with the oppressive Israeli occupation of the Palestinian territories came several years ago at an event held in the local Dutch Reformed Church here in Brooklyn, New York. Till then, what I knew about Israeli policies and actions in the West Bank and in Gaza had relied heavily on mainstream media reports. But the event that night featured two speakers, both Israelis, one an 18-year-old about to be drafted into the Israeli Defense Forces, the other a middle-aged American who had lived on the Upper West Side of Manhattan before moving to Israel. The younger man intended to refuse service in the Israeli army and expected to receive a jail sentence in consequence. The older man had already served time in the reserves. The church was mostly full, the pews largely filled with people sympathetic to the Palestinian plight. But a substantial contingent critical of what the speakers had been saying later turned up in the rear of the church and made themselves heard. One woman was especially vocal, shouting “cal-UM-ny! cal-UM-ny!” in an attempt to drown out the speaker. A lone policeman assigned to the event restored order….
A few years back I heard a brief interview on the BBC with the mother of a child who had been sexually abused by a Catholic priest, aired at a time when the church’s sexual abuse scandal was at its height. New revelations were occurring almost every day, entire dioceses were going bankrupt as a consequence of having to pay out millions in compensation to victims, some of them now middle-aged. It wasn’t unusual to hear the voice on the the air of someone who had been sexually molested by clergy, sometimes many years earlier, and had only just come forward. What was very unusual, indeed unique in my experience, was the response this particular mother gave to the BBC presenter when asked how she felt about what had happened to her son.
She said that, as appalling as the physical abuse was, it was nothing in comparison with the psychological trauma he had suffered as a result of the religious “education” he had suffered at the hands of the church.…