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Category: USA (Page 8 of 10)

A Consolidated B-24 Liberator from Maxwell Field, Alabama, four engine pilot school, glistens in the sun as it makes a turn at high altitude in the clouds.

The Little Big History

What stories matter in history? If you had posed this question to a historian in the United States or Europe a hundred years ago, he probably would have told you in a roundabout way that only the experiences of white men mattered—more specifically, powerful white men. Historians of the nineteenth and early twentieth centuries, almost to a man (and they were all men), only studied the lives of kings, prime ministers, presidents, senators, and generals; or great artists, great thinkers, great industrialists, and great inventors. These historians didn’t pay any attention to the common man and woman, because these people simply didn’t matter in their worldview.

This sort of thinking about history seems silly and old-fashioned now, as well it should. All people are a part of history, not just the white and powerful, and their stories deserve to be told too. One outcome of this contemporary understanding of history is a profusion of books, movies, and museums about minority experiences—for example, the National Museum of African American History and Culture, Museum of Chinese in America, Roots, and Hidden Figures. Another outcome is the rise in popularity of genealogical or family history research. If all people’s experiences are a part of history, then one’s ancestors are a legitimate subject of research, even if they were not powerful or influential.

Even though they are studying the past, family history buffs don’t really have the same objectives as historians. The job of a historian is to ask questions about the past—not only what happened, but why. (“History” comes from a Greek word meaning inquiry. The discipline of history is not, and has never been, just about facts.) Historians need to make connections from event to event, to understand why something was important. For family history researchers, significance is a given: this person is my ancestor, therefore he or she is important. Because family history isn’t exactly history as historians understand it, I prefer to use the term family heritage instead.

There is a genre of historical writing that discusses people who may not have been important in their own time, but their experiences can be used to draw broader lessons about the period in which they lived. This is known as microhistory. When written well, microhistories can be good reads that teach you about much more than the small event that is their main subject matter. (That not all microhistories are this well-written is not a valid reason for condemning the genre as a whole, as some of my classmates did in grad school.)

One excellent microhistory is Steel Drivin’ Man: John Henry, the Untold Story of an American Legend, by Scott Reynolds Nelson. The author takes a well-known but little-understood folk song and uses it to discuss convict labor and industrialization in the post-Civil War American South. The results of archival research are interspersed with accounts of the author’s travels to the places where John Henry lived, worked, and died. I have read more books about convict labor than I would care to count, but this is the only one I keep thinking about long after I read it.

Another great microhistory wasn’t even written by a historian, and it is on its face a creative nonfiction biography. But Unbroken: A World War II Story of Survival, Resilience, and Redemption, by Laura Hillenbrand, is about more than just one man’s sensational life story. Hillenbrand uses Louis Zamperini’s experience of capture and imprisonment by the Japanese to illustrate the experiences of thousands of Allied prisoners of war in the Pacific Theater.

Can family heritage buffs learn something from the microhistory genre? I hope they can. If I were not a member of my own family, I wouldn’t care about the stories of, say, my Austrian immigrant ancestors who settled in Colorado a hundred years ago. But I would be interested to know how their experiences of migration, acculturation, and ultimately assimilation reflected broader trends in the lives of European immigrants in rural America at the turn of the twentieth century.

(Header picture: B-24 Liberator bomber in flight over Montgomery, AL. USAF photo from Wikipedia.)

Alabama State Capitol

Good Bye Wallace!

Fifty years ago, every American who paid any attention to the news was familiar with George Wallace, four-term governor of Alabama and perennial presidential candidate. To many people who lived outside of Alabama—and especially outside the South—Wallace was a reactionary and antagonist, the stereotype of the race-baiting Southern Democrat and white supremacist. Baby Boomers like my parents remember Wallace’s calling for “segregation forever” in his inauguration speech in 1963, and then making a show of bodily blocking a doorway to oppose the desegregation of the University of Alabama. It was during Wallace’s first term as governor that vigilantes and law enforcement intimidated, beat up, and even killed civil rights activists. The villainous image of Wallace was passed down to later generations by that great repository of Boomer nostalgia, the 1994 film Forrest Gump, which features a scene set at the University of Alabama during Wallace’s desegregation protest.

As I found when I moved to Alabama for graduate school six years ago, Alabamians have more positive memories of George Wallace. He is not a villain but an influential, if flawed, leader. In his later terms as governor, Wallace reversed his stance on segregation and voting rights, and ultimately welcomed racial minorities into his administration. In 1972, while running for president, he was shot by a would-be assassin. The attack left him paralyzed below the waist. Popular memories of Wallace usually identify this attempt on his life as the Damascus Road experience that led to the reversal of his views on race.

It may be that Wallace had a real change of heart, but it is also true that he was, to his core, a politician who always knew what would appeal to voters. His first bid for the governorship, in 1958, ended in defeat when his integrationist platform was a flop with Alabama’s overwhelmingly white electorate. Between this defeat and his first victory four years later, Wallace reinvented himself as a segregationist, the image that would define him for so many Americans outside Alabama. By 1972, Alabama’s African Americans had been enfranchised by the Voting Rights Act, and Wallace needed black votes to stay in office. An accurate image of Wallace is neither a racist, nor a man who (like Darth Vader?) became good in the end. Rather, he was a cunning politician and a populist, who played to the fears of voters.

Six years ago, George Wallace’s name and image were everywhere in Alabama. Wallace’s likeness stared out from plaques at rest areas on Interstate 85, which was constructed during his tenure as governor. On the campus of Auburn University, where I studied, several of the prominent buildings were built in the Wallace era. On my way to assist for history classes in Haley Center each day, I walked by a plaque with the name Lurleen Wallace, George’s wife who won election handily in 1966 when he was forbidden by state law from running for a second consecutive term. I occasionally went to the architecture library in Dudley Hall, which had a plaque of George Wallace himself.

Plaque with George Wallace's likeness at rest area on I-85.

Plaque with George Wallace’s likeness at rest area on I-85.

Plaque on Haley Center, Auburn University, bearing Lurleen Wallace's name.

Plaque on Haley Center, Auburn University, bearing Lurleen Wallace’s name.

The rotunda of the state capitol has spaces for four portraits of governors. In 2011, I was surprised to find that only two of the spots were occupied by recent governors; the other two featured George and Lurleen Wallace. The capitol tourguide claimed that these paintings were on permanent display because George was Alabama’s longest-serving governor, and Lurleen was the state’s first “lady governor.” To me, this seemed like a rationalization, the real reason being the state’s Wallace cult.

Portrait of George Wallace in rotunda of Alabama State Capitol, 2011.

Portrait of George Wallace in rotunda of Alabama State Capitol, 2011.

Context of George Wallace portrait in Alabama State Capitol, 2011.

Context of George Wallace portrait in Alabama State Capitol, 2011.

Two years after moving away from Alabama, I recently returned to attend commencement, and I used the opportunity to reacquaint myself with the state. I was surprised to find that George Wallace was much less visible in 2016 than he had been earlier. The plaque at the Alabama Welcome Center on I-85 was hidden behind a brochure rack and a Christmas tree. The portraits in the rotunda of the state capitol were gone, having been replaced by more recent governors. At Auburn, Lurleen’s plaque on Haley Center was still in place, but George’s plaque on Dudley Hall had disappeared entirely. The building was recently remodeled, and the plaque didn’t survive the renovation.

The ghost of George Wallace has finally been served its eviction papers. Good riddance, I say. Even though George Wallace was not the meat-headed segregationist and racist that many people remember, he did support views like this for much of his political career, and by memorializing Wallace, it seemed as if Alabama was giving tacit approval of the ugly parts of the governor’s legacy. Alabama shouldn’t forget either the good or bad things Wallace did, but he has no right to be a hero. I’m glad to see that Alabama has begun to move on from the cult of Wallace.

Exterior view of Alabama State Capitol in 2014.

Exterior view of Alabama State Capitol in 2014.

Links

Citizen of the cold-war galaxy

Warning! This post contains plot spoilers for Robert A. Heinlein’s novel Citizen of the Galaxy (1957).

I recently read the classic science fiction novel Citizen of the Galaxy, by Robert Heinlein. The book is an engaging space-opera tale of a young man who is a slave turned fugitive turned trader turned military recruit turned industrialist. The book is a good read, and it provided a welcome diversion from teaching and dissertation work.

As a child and teenager, I would read science fiction to learn about the future. Of course I knew that the future portrayed was imaginary, but I liked partaking of the author’s imaginings of what the future had to bring. Heinlein in Citizen of the Galaxy has plenty to say about the future, as his characters cross the galaxy on faster-than-light starships. Nowadays, though, when I read a sci-fi book, I am more interested in what it can tell me about the past. And that is why I found Citizen of the Galaxy particularly interesting.

Heinlein wrote the book in the early years of the Cold War. Even though he imagined the future, his book belongs to the period in which he wrote it, the 1950s. Here are three ways that the book reflects and responds to the world in which Heinlein was writing:

1. Planet Jubbul

The story begins on planet Jubbul, where the main character Thorby is purchased at a slave auction by Baslim the Cripple, an undercover abolitionist. To portray Jubbul, Heinlein drew on western perceptions of the East, which could either represent the Soviet bloc or nonaligned nations such as Egypt and India. The ruler of the planet is known as the Sargon, a name that Heinlein adopted from an ancient Mesopotamian emperor. The capital city of Jubbul is Jubbulpore; “-pore” is an old-fashioned transliteration of the Sanskrit suffix –pur, which means town or city (as in Jaipur, the city of Jai Singh II).1 The inhabitants of Jubbulpore practice real-life traditions that Heinlein’s American readers would have found exotic. One of these is a purdah, the seclusion of (mainly upper-class) women. (Parda is a Persian word meaning “curtain,” as women in purdah would stay behind curtains when in the presence of men who were not members of their family.)

2. Area studies in space

The next phase of Thorby’s journey is as a member of the free traders, who trade from one end of the galaxy to the other but are not subject to any government. The free traders, like the inhabitants of Jubbul, also have strange customs, but rather than letting them remain mysterious and exotic, Heinlein explains them. Most of the explaining is done by a character who is an anthropologist studying free trader culture on Thorby’s ship. The fictional anthropologist represents the factual period of area studies. After World War II, the United States began to pursue a global foreign policy, and a component of this policy was studying foreign cultures and societies so that Americans could interact with them appropriately. Funding for anthropological research spiked in the early Cold War. The anthropologist’s studying the free trader culture is a logical extension of US government-funded area studies of Asia and Africa from the early Cold War.

3. Galactic capitalism

The last act of Citizen of the Galaxy takes place on Earth, where Thorby struggles to regain the fortune that is his rightful inheritance. It turns out that Thorby’s family controls one of the galaxy’s major starship manufacturers. The industrial operation is capitalistic, and Heinlein uses the fictional company to comment on capitalism in America. The Cold War was a period of a great ideological dispute between capitalism and socialism. The United States promoted capitalism; Heinlein the narrator, true to his nation’s ideology, accepts capitalism. He does not accept it wholesale, though; he highlights its potential pitfalls. As the book ends, Thorby has just regained control of his fortune and is beginning to investigate the family business’s complicity in supplying ships to the slavers. To Heinlein, American capitalism is not value-free, either in the distant future or the 1950s. Capitalists must be held responsible for their actions, both domestically and abroad.

  1. Jubbulpore is the name of an actual city in central India, although it is now spelled Jabalpur. []

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