Thursday 02 July 2009
by: Dahr Jamail and Jason Coppola, t r u t h o u t | Perspective
Manifest Destiny
In 1845, an American columnist, John O'Sullivan, writing about the proposed annexation of Texas, claimed that it was America's "manifest destiny to overspread the continent." Later in the same year, referring to the ongoing dispute with Great Britain over Oregon, he wrote that the United States had the right to claim "the whole of Oregon."
And that claim is by the right of our Manifest Destiny to overspread and to possess the whole of the continent that Providence has given us for the development of the great experiment of liberty and federated self-government entrusted to us.
The westward expansion did not originate with O'Sullivan's theory. In 1803, the United States acquired 23 percent of its existing territory through the Louisiana Purchase. Seeing land as a source of political power, the government began to actively pursue aggressive expansion of its territories through the 19th century. The idea of Manifest Destiny was one component of the process which captured the popular imagination. This was further fueled by the discovery of gold and other minerals in the West attracting Easterners acting on their conviction in their right and duty to expand.
The Mexican-American conflict generated massive casualties, and when it was over, the US controlled all of New Mexico and California, and more of the territory of Texas. When Texas was annexed in 1846 as the 26th state, Col. Ethan Allen Hitchcock wrote, "We have not one particle of right to be here."
Acclaimed historian Howard Zinn told Truthout, "The Mexican War, presented as something we were doing because Mexicans had fired on our soldiers ... no, we were going to Mexico because we wanted to take forty percent of Mexican land. California, Arizona, Nevada ... all of that beautiful land in the Southwest that was all Mexico. I'll bet there are very few Americans today who live in that area and know that it belonged to Mexico. Or they may ask, how come all these names? How come Santa Barbara, Santa Rosa, Santa Ana, how come?"
Perhaps Americans seriously believe that the US was preordained by God to expand and exercise hegemony over all that it surveys? After all, our 25th president, William McKinley, (1897-1901) declared that "The mission of the United States is one of benevolent assimilation."
In the Sandwich Island Letters from Hawaii, Mark Twain exhorted his country folk sardonically, "We must annex those people. We can afflict them with our wise and beneficent government. We can introduce the novelty of thieves, all the way up from street-car pickpockets to municipal robbers and Government defaulters, and show them how amusing it is to arrest them and try them and then turn them loose - some for cash and some for political influence. We can make them ashamed of their simple and primitive justice. We can make that little bunch of sleepy islands the hottest corner on earth, and array it in the moral splendor of our high and holy civilization. Annexation is what the poor islanders need. Shall we to men benighted, the lamp of life deny?"
North America
John Trudell of the Santee Sioux comments on the use of mainstream Christianity by the United States as a tool to dominate and colonize large tracts of the continent. Talking to Truthout at Venice Beach, he said that a religious perception of reality as projected by the US, replacing a spiritual perception of reality like that held by most indigenous peoples, "… leads to insanity and incoherence. It leads to self-destruction. It eats into the spirit of the being."
The analogy he uses in order to illustrate the spiritual impact that religious, administrative and corporate colonization has upon indigenous people is graphic and poetic. He says, "This is a form of mining. It is like a technological form of mining the energy of the planet and we are forms of that energy. That's the 'being' part of us. The human form is made up of metals, minerals and liquids of earth. All things of the earth have 'being.' We know they can take the bone, flesh and blood out of the earth that is uranium and put it through a mining-refining process and convert its being into a form of energy, and we know they can do it with fossil fuel. And we know that when they do these things it leaves behind poisons and toxins. And they - and I'm just going to call them the industrial ruling class - but they mine the 'being' part of human through programming the human when the human is born to believe their obedience. So the human being that enters this reality is put in with all this distortion that is based upon there being something wrong with them and fear comes real quickly. And when you mine the being part of human, fear is the toxin left behind from that mining. And this programming begins at birth. And the way we've been picked apart, we end up as human beings having this tendency to feel powerless. And it's everywhere.… This powerlessness feeling is pretty prevalent on this planet. "
An acclaimed poet, national recording artist, actor, and activist, Trudell was a spokesperson for the United Indians of All Tribes occupation of Alcatraz Island from 1969 to 1971. He also served as chairman of the American Indian Movement (AIM), from 1973 to 1979.
Steven Newcomb, a Shawnee/Lenape Native American and author of "Pagans in the Promised Land - Decoding the Doctrine of Christian Discovery," has written: "It's a little known fact that the Catholic Church issued a number of papal edicts in the fifteenth century that set into motion patterns of colonization that became globalized over many centuries. In the documents "Dum diversas" (1452) and "Romanus Pontifex" (1455), for example, issued by Pope Nicholas V to King Alfonso V of Portugal, the pope "authorized" the king to send men to the Western Coast of Africa and "to invade, capture, vanquish, and subdue" all non-Christians, "to reduce their persons to perpetual slavery," and to "take away all their possessions and property." Such patterns of thought and behavior became institutionalized in law and policy, and the patterns are still operative against indigenous peoples today under the concept of "the State."
An effective means to institutionalize this process was to indoctrinate Native American children at highly religious boarding schools run by the Department of Interior. The children were severed from their families on reservations with the ostensible aim of saving them from poverty.
The original boarding school idea came from Gen. Richard Henry Pratt who formed the Carlyle Indian School in Carlyle, Pennsylvania, in 1878. He wrote in "The Advantages of Mingling Indians with Whites," Americanizing the American Indians: Writings by the "Friends of the Indian" 1880-1900 (Cambridge, Mass.: Harvard University Press, 1973), 260-271, "A great general has said that the only good Indian is a dead one, and that high sanction of his destruction has been an enormous factor in promoting Indian massacres. In a sense, I agree with the sentiment, but only in this: that all the Indian there is in the race should be dead. Kill the Indian in him, and save the man."
Systematically, his school and its later extensions stripped away tribal culture. Students were forced to drop their Native American names, barred from speaking in their native languages and forbidden to wear long hair. Punitive measures and torture were rampant.
Pratt's conviction of moral superiority can be gathered from his views on slavery, "Inscrutable are the ways of Providence. Horrible as were the experiences of its introduction, and of slavery itself, there was concealed in them the greatest blessing that ever came to the Negro race - seven millions of blacks from cannibalism in darkest Africa to citizenship in free and enlightened America; not full, not complete citizenship, but possible - probable - citizenship, and on the highway and near to it."
Brazil
Marcos Terena, of the Terena people in the Pantanal region in Matto Groso do Sur, Brazil, was recently visiting the United Nations in New York City. Terena, a key participant in the creation of the Draft Declaration on the Rights of Indigenous Peoples, told Truthout, "Big agribusiness is commercializing our corn, yucca, potatoes and other seeds. Oil companies are also in indigenous territory and causing all kinds of destruction."
He spoke of Parkinson's disease, cancer, heart attacks and mental disorders, all sicknesses new to the Terena Spiritual leaders who have no means to cure them. They believe with good reason that these ailments have come into their midst with the advent of Western companies and accompanying pollution and contamination.
Terena's words hit home: "In 1992, in our communities, there was no need for psychiatric hospitals. Now these sicknesses are arriving to us as well. I tell our spiritual leaders that the white people also don't know how to treat these sicknesses. We are also worried about you who live in the US."
Ecuador
Forty-three-year-old Moi Enomenga is a leader of the Huaorani, an indigenous group of hunters and gatherers that have inhabited the rainforests at the headwaters of the Amazon for millennia, with no contact from the outside world until as recently as the late 1950's. Numbering approximately 3,000 individuals, they maintain a traditional lifestyle.
In 1992, the western oil company Maxus Energy Corporation, based in Dallas, Texas, showed up in his area, prompting Enomenga to organize a protest. He later traveled to the US to rally for support. In his absence, the president of Ecuador and the head of the oil company flew to his community and got them to sign an agreement that allowed the oil company to begin work. The modus operandi seems to be a replica of deals made in the earlier century with Native American groups, though not for oil. Members of the Huaorani who had been taken away and educated at missionary schools were bribed to facilitate the deal.
This caused much fighting between the indigenous communities, but did eventually lead to their reunification and they have since begun to work together again to resist the exploitation of their land with some help from outside. Since then, they have been fighting a constant battle.
After initial conflict over the matter, the indigenous communities did eventually reunite and start resisting the exploitation of their land. It has been a constant battle and to gather support for it. Enomenga, who is also ecotourism coordinator, has traveled extensively throughout the Amazon and the world.
At a recent interview in New York, he spoke with Truthout: "There are three thousand of us Hua?ani. We are one people, we all speak the same language. The more we unite, the stronger our voice will be. We can be an example for the rest of the world if we can achieve a little bit more."
He says, "First they drill, then they extract oil, then there is a highway, then there is colonization, then there are so many problems, because, here, the forest is clean, but when the companies enter, they destroy so much. The people don't have what they need to live, because the Americans don't respect much, because they take the oil, instead of letting us live. This is why the Huaorani ask for the oil-drilling to stop."
Enomenga recounts his history to explain how the struggle of his people mirrors his own, "Twenty-five years ago, we were still living free. We didn't have borders. Our territory went from Peru into Ecuador. My father and grandfather always defended our territory … they guarded it very well. Nobody came inside. If people disrespected our laws and came to hunt on our territory, they would get killed. In 1957, American missionaries, five of them, showed up at the village of my grandfather on my mother's side. Those five missionaries were killed there. I always thought about this when my mother and father would tell me their stories. I thought when I turned twenty-five I would then defend my land. After the five missionaries were killed, more came and said we would be bombed if we didn't move. So they took us away from our communities and moved us to one area. Today there is a community where the missionaries took everybody. I always thought that this kind of thinking can't be permitted on our land. My father and grandfather defended our territory by killing. Now I have to defend our territory by making friends with people and organizing."
He has indeed done this, by working nonviolently to oppose the ongoing colonization of his land and people with success enough to draw some attention and a movie has been made of his efforts. Nevertheless, the painful effects of the missionaries and colonists are experienced daily, and he narrates them:
"About 50 years ago, colonists came here, and brought diseases, and an enormous number of Huaorani died. This is why the Huaorani don't want them here in Ecuador. Here, we have a lot of history, stories about how the planet was born, how the Huaorani lived.... I would teach them about this, but they come here to educate us, but I don't want them to. The missionaries lie. I don't believe them. I believe in our own spirituality here: the forest."
Unfortunately, not everybody does. The colonists have never believed the forest, land, buffalo, lakes, and the ocean to be the right of indigenous populations.
In 1872, John Gast created an allegorical representation of Manifest Destiny called American Progress. The painting shows the US, personified as Columbia, floating through the sky holding a school book, stringing telegraph wire as she travels, leading civilization westward with American settlers while the Native Americans and wild animals flee.
Kenya
The chairman of the Maa Civil Society Forum in Kenya, Ben R. Ole Koissaba of the Massai People, says, "Before the white man came we were the rulers of East Africa, both Kenya and Tanzania, but because of the kind of land God gave us, the kind of resources God bestowed upon us, there was envy and greed."
He described to Truthout how the Massai were dispossessed of all the land and livestock that was their way of life and their lifeline. "For the colonists to be able to rule over us, they had to introduce an education system that demonized our (own) education system. They brought in a new concept. The "I" - "me" - "myself" - kind of stuff. That's the first thing."
He has personal experience of the religious impact of the belief borne in Manifest Destiny, "If it was not for the church, the world would not have been colonized. I am a living example. I was doing my masters at the University of Leeds in the UK. I wrote a story about how the church marginalized me as a Massai. They came with a gun in one hand to rule and a bible in the other to close my eyes. I blame the church wholly for what we are. They discontinued me from my masters at Leeds. They discontinued me from my education just because I said the truth."
Koissaba explains to us how the spirituality of his people differs completely from that of most mainstream Christians in the United States, "Ours was not a Sunday God. For the Massai, God was everything. The first milk from the cows is thrown to the East, West, North and South. You sacrifice that. When you look at the sky you see God. When you look at the ground you see God."
Western missionaries used the double-pronged fork of Christian education to rob the Massai of their religion so that their resources could be robbed. "Some of our best schools are missionary schools. As a way of colonizing our minds they had to put us in these institutions. They skin us, they remove what we are, they put us in some new thing so we sing their tune."
Iraq
The term Manifest Destiny ceased to be used in a political context in the early 20th century. However it would seem that the idea continues to impact political actions overseas in the 21st century, if nothing else, to camouflage serious economic and political violations that the United States indulges in, across the globe.
Historian William E. Weeks noted three key themes that the advocates of Manifest Destiny emphasized at the time. These themes are just as applicable today for supporters of the US Empire and corporate globalization:
1. The virtue of the American people and their institutions; 2. The mission to spread these institutions, thereby redeeming and remaking the world in the image of the US. 3. The destiny under God to accomplish this work.
On reading an article posted earlier on Truthout about the cultural impacts of the Iraqi occupation, Commander Edward C. Robison, of the U.S Navy told us in an email, "I read your article and agree with it strongly. It was my experience that the Army was working directly as a point of doctrine to defeat the Iraqi culture and history as a major component of their strategy to fight the insurgency."
His experience in Iraq from February 2007 until August 2007 only underscores the impression that the concept of Manifest Destiny remains embedded in the minds of many Western colonists: "I was assigned to the II MEF Forward as a Reconstruction Officer under the G5 directorate. I was detailed to Al-Asad to work with RCT2 in western Al Anbar province. Because of this I travelled throughout the province and dealt with a large variety of Iraqis and the full spectrum of the Iraqi Government. I worked closely with the Provincial Reconstruction Team (PRT) to stand it up and get it functioning.
"In my work I tried hard to emphasize using Iraqi solutions, working within the Iraqi culture and social structure. This concept seemed very novel to those above me, but they saw the success it was achieving. I argued with the State Department "experts" about how to get agriculture functioning again. They said we needed to teach the farmers how to use irrigation, and I reminded them that irrigation was invented in Iraq. There was a very strong attitude in the Bush State Department and military that anything Iraqi or Arab was inherently inferior and had to be replaced.
"I heard repeatedly from 'experts' that never went into the field about all the cultural problems about Iraqis. How they were lazy, poorly educated, won't mainta?n anything, can't be trusted and much more. There was a continuous diatribe against the culture from people detailed there to help them. They had no appreciation of the culture and most hated the Iraqi people and saw them as enemies.
"There were only a few of us that saw the Iraqis as intelligent, creative and capable. I found that like people here the Iraqis lived up to our expectations. If we expected them to accomplish something, they did. When the expectation was failure, it usually failed. I have believed for a long time that the best thing was for us to pull out completely and allow an Iraqi solution to occur. There may be an increase in violence for a short time, but in the end things will be better than they are now."
For this hope to bear fruit, a strong collective force of similar American voices will have to rise and thwart the destructive march of American Manifest Destiny on the planet.
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(Bhaswati Sengupta also contributed to this report.)
http://www.truthout.org/070209A
Thursday, July 2, 2009
The Truth Alone Will Not Set You Free
By Chris Hedges
Posted on Jun 29, 2009
The ability of the corporate state to pacify the country by extending credit and providing cheap manufactured goods to the masses is gone. The pernicious idea that democracy lies in the choice between competing brands and the freedom to accumulate vast sums of personal wealth at the expense of others has collapsed. The conflation of freedom with the free market has been exposed as a sham. The travails of the poor are rapidly becoming the travails of the middle class, especially as unemployment insurance runs out and people get a taste of Bill Clinton’s draconian welfare reform. And class warfare, once buried under the happy illusion that we were all going to enter an age of prosperity with unfettered capitalism, is returning with a vengeance.
Our economic crisis—despite the corporate media circus around the death of Michael Jackson or Gov. Mark Sanford’s marital infidelity or the outfits of Sacha Baron Cohen’s latest incarnation, Brüno—barrels forward. And this crisis will lead to a period of profound political turmoil and change. Those who care about the plight of the working class and the poor must begin to mobilize quickly or we will lose our last opportunity to save our embattled democracy. The most important struggle will be to wrest the organs of communication from corporations that use mass media to demonize movements of social change and empower proto-fascist movements such as the Christian right.
American culture—or cultures, for we once had distinct regional cultures—was systematically destroyed in the 20th century by corporations. These corporations used mass communication, as well as an understanding of the human subconscious, to turn consumption into an inner compulsion. Old values of thrift, regional identity that had its own iconography, aesthetic expression and history, diverse immigrant traditions, self-sufficiency, a press that was decentralized to provide citizens with a voice in their communities were all destroyed to create mass, corporate culture. New desires and habits were implanted by corporate advertisers to replace the old. Individual frustrations and discontents could be solved, corporate culture assured us, through the wonders of consumerism and cultural homogenization. American culture, or cultures, was replaced with junk culture and junk politics. And now, standing on the ash heap, we survey the ruins. The very slogans of advertising and mass culture have become the idiom of common expression, robbing us of the language to make sense of the destruction. We confuse the manufactured commodity culture with American culture.
How do we recover what was lost? How do we reclaim the culture that was destroyed by corporations? How do we fight back now that the consumer culture has fallen into a state of decay? What can we do to reverse the cannibalization of government and the national economy by the corporations?
All periods of profound change occur in a crisis. It was a crisis that brought us the New Deal, now largely dismantled by the corporate state. It was also a crisis that gave the world Adolf Hitler and Slobodan Milosevic. We can go in either direction. Events move at the speed of light when societies and cultural assumptions break down. There are powerful forces, which have no commitment to the open society, ready to seize the moment to snuff out the last vestiges of democratic egalitarianism. Our bankrupt liberalism, which naively believes that Barack Obama is the antidote to our permanent war economy and Wall Street fraud, will either rise from its coma or be rolled over by an organized corporate elite and their right-wing lap dogs. The corporate domination of the airwaves, of most print publications and an increasing number of Internet sites means we will have to search, and search quickly, for alternative forms of communication to thwart the rise of totalitarian capitalism.
Stuart Ewen, whose books “Captains of Consciousness: Advertising and the Social Roots of the Consumer Culture” and “PR: A Social History of Spin” chronicle how corporate propaganda deformed American culture and pushed populism to the margins of American society, argues that we have a fleeting chance to save the country. I fervently hope he is right. He attacks the ideology of “objectivity and balance” that has corrupted news, saying that it falsely evokes the scales of justice. He describes the curriculum at most journalism schools as “poison.”
“ ‘Balance and objectivity’ creates an idea where both sides are balanced,” he said when I spoke to him by phone. “In certain ways it mirrors the two-party system, the notion that if you are going to have a Democrat speak you need to have a Republican speak. It offers the phantom of objectivity. It creates the notion that the universe of discourse is limited to two positions. Issues become black or white. They are not seen as complex with a multitude of factors.”
Ewen argues that the forces for social change—look at any lengthy and turgid human rights report—have forgotten that rhetoric is as important as fact. Corporate and government propaganda, aimed to sway emotions, rarely uses facts to sell its positions. And because progressives have lost the gift of rhetoric, which was once a staple of a university education, because they naively believe in the Enlightenment ideal that facts alone can move people toward justice, they are largely helpless.
“Effective communication requires not simply an understanding of the facts, but how those facts will take place in the public mind,” Ewen said. “When Gustave Le Bon says it is not the facts in and of themselves which make a point but the way in which the facts take place, the way in which they come to attention, he is right.”
The emergence of corporate and government public relations, which drew on the studies of mass psychology by Sigmund Freud and others after World War I, found its bible in Walter Lippmann’s book “Public Opinion,” a manual for the power elite’s shaping of popular sentiments. Lippmann argued that the key to leadership in the modern age would depend on the ability to manipulate “symbols which assemble emotions after they have been detached from their ideas.” The public mind could be mastered, he wrote, through an “intensification of feeling and a degradation of significance.”
These corporate forces, schooled by Woodrow Wilson’s vast Committee for Public Information, which sold World War I to the public, learned how to skillfully mobilize and manipulate the emotional responses of the public. The control of the airwaves and domination through corporate advertising of most publications restricted news to reporting facts, to “objectivity and balance,” while the real power to persuade and dominate a public remained under corporate and governmental control.
Ewen argues that pamphleteering, which played a major role in the 17th and 18th centuries in shaping the public mind, recognized that “the human mind is not left brain or right brain, that it is not divided by reason which is good and emotion which is bad.”
He argues that the forces of social reform, those organs that support a search for truth and self-criticism, have mistakenly shunned emotion and rhetoric because they have been used so powerfully within modern society to disseminate lies and manipulate public opinion. But this refusal to appeal to emotion means “we gave up the ghost and accepted the idea that human beings are these divided selves, binary systems between emotion and reason, and that emotion gets you into trouble and reason is what leads you forward. This is not true.”
The public is bombarded with carefully crafted images meant to confuse propaganda with ideology and knowledge with how we feel. Human rights and labor groups, investigative journalists, consumer watchdog organizations and advocacy agencies have, in the face of this manipulation, inundated the public sphere with reports and facts. But facts alone, Ewen says, make little difference. And as we search for alternative ways to communicate in a time of crisis we must also communicate in new forms. We must appeal to emotion as well as to reason. The power of this appeal to emotion is evidenced in the photographs of Jacob Riis, a New York journalist, who with a team of assistants at the end of the 19th century initiated urban-reform photography. His stark portraits of the filth and squalor of urban slums awakened the conscience of a nation. The photographer Lewis Hine, at the turn of the 20th century, and Walker Evans during the Great Depression did the same thing for the working class, along with writers such as Upton Sinclair and James Agee. It is a recovery of this style, one that turns the abstraction of fact into a human flesh and one that is not afraid of emotion and passion, which will permit us to counter the force of corporate propaganda.
We may know that fossil fuels are destroying our ecosystem. We may be able to cite the statistics. But the oil and natural gas industry continues its flagrant rape of the planet. It is able to do this because of the money it uses to control legislation and a massive advertising campaign that paints the oil and natural gas industry as part of the solution. A group called EnergyTomorrow.org, for example, has been running a series of television ads. One ad features an attractive, middle-aged woman in a black pantsuit—an actor named Brooke Alexander who once worked as the host of “WorldBeat” on CNN and for Fox News. Alexander walks around a blue screen studio that becomes digital renditions of American life. She argues, before each image, that oil and natural gas are critical to providing not only energy needs but health care and jobs.
“It is almost like they are taking the most optimistic visions of what the stimulus package could do and saying this is what the development of oil and natural gas will bring about,” Ewen said. “If you go to the Web site there is a lot of sophisticated stuff you can play around with. As each ad closes you see in the lower right-hand corner in very small letters API, the American Petroleum Institute, the lobbying group for ExxonMobil and all the other big oil companies. For the average viewer there is nothing in the ad to indicate this is being produced by the oil industry.”
The modern world, as Kafka predicted, has become a world where the irrational has become rational, where lies become true. And facts alone will be powerless to thwart the mendacity spun out through billions of dollars in corporate advertising, lobbying and control of traditional sources of information. We will have to descend into the world of the forgotten, to write, photograph, paint, sing, act, blog, video and film with anger and honesty that have been blunted by the parameters of traditional journalism. The lines between artists, social activists and journalists have to be erased. These lines diminish the power of reform, justice and an understanding of the truth. And it is for this purpose that these lines are there.
“As a writer part of what you are aiming for is to present things in ways that will resonate with people, which will give voice to feelings and concerns, feelings that may not be fully verbalized,” Ewen said. “You can’t do that simply by providing them with data. One of the major problems of the present is that those structures designed to promote a progressive agenda are antediluvian.”
Corporate ideology, embodied in neoconservatism, has seeped into the attitudes of most self-described liberals. It champions unfettered capitalism and globalization as eternal. This is the classic tactic that power elites use to maintain themselves. The loss of historical memory, which “balanced and objective” journalism promotes, has only contributed to this fantasy. But the fantasy, despite the desperate raiding of taxpayer funds to keep the corporate system alive, is now coming undone. The lie is being exposed. And the corporate state is running scared.
“It is very important for people like us to think about ways to present the issues, whether we are talking about the banking crisis, health care or housing and homelessness,” Ewen said. “We have to think about presenting these issues in ways that are two steps ahead of the media rather than two steps behind. That is not something we should view as an impossible task. It is a very possible task. There is evidence of how possible that task is, especially if you look at the development of the underground press in the 1960s. The underground press, which started cropping up all over the country, was not a marginal phenomenon. It leeched into the society. It developed an approach to news and communication that was 10 steps ahead of the mainstream media. The proof is that even as it declined, so many structures that were innovated by the underground press, things like The Whole Earth Catalogue, began to affect and inform the stylistic presentation of mainstream media.”
“I am not a prophet,” Ewen said. “All I can do is look at historical precedence and figure out the extent we can learn from it. This is not about looking backwards. If you can’t see the past you can’t see the future. If you can’t see the relationship between the present and the past you can’t understand where the present might go. Who controls the past controls the present, who controls the present controls the future, as George Orwell said. This is a succinct explanation of the ways in which power functions.”
“Read ‘The Gettysburg Address,’ ” Ewen said. “Read Frederick Douglass’ autobiography or his newspaper. Read ‘The Communist Manifesto.’ Read Darwin’s ‘Descent of Man.’ All of these things are filled with an understanding that communicating ideas and producing forms of public communication that empower people, rather than disempowering people, relies on an integrated understanding of who the public is and what it might be. We have a lot to learn from the history of rhetoric. We need to think about where we are going. We need to think about what 21st century pamphleteering might be. We need to think about the ways in which the rediscovery of rhetoric—not lying, but rhetoric in its more conventional sense—can affect what we do. We need to look at those historical antecedents where interventions happened that stepped ahead of the news. And to some extent this is happening. We have the freest and most open public sphere since the village square.”
The battle ahead will be fought outside the journalistic mainstream, he said. The old forms of journalism are dying or have sold their soul to corporate manipulation and celebrity culture. We must now wed fact to rhetoric. We must appeal to reason and emotion. We must not be afraid to openly take sides, to speak, photograph or write on behalf of the disempowered. And, Ewen believes, we have a chance in the coming crisis to succeed.
“Pessimism is never useful,” he said. “Realism is useful, understanding the forces that are at play. To quote Antonio Gramsci, ‘pessimism of the intellect, optimism of the will.’ ”
http://www.truthdig.com/report/item/20090629_the_truth_alone_will_not_set_you_free/
Posted on Jun 29, 2009
The ability of the corporate state to pacify the country by extending credit and providing cheap manufactured goods to the masses is gone. The pernicious idea that democracy lies in the choice between competing brands and the freedom to accumulate vast sums of personal wealth at the expense of others has collapsed. The conflation of freedom with the free market has been exposed as a sham. The travails of the poor are rapidly becoming the travails of the middle class, especially as unemployment insurance runs out and people get a taste of Bill Clinton’s draconian welfare reform. And class warfare, once buried under the happy illusion that we were all going to enter an age of prosperity with unfettered capitalism, is returning with a vengeance.
Our economic crisis—despite the corporate media circus around the death of Michael Jackson or Gov. Mark Sanford’s marital infidelity or the outfits of Sacha Baron Cohen’s latest incarnation, Brüno—barrels forward. And this crisis will lead to a period of profound political turmoil and change. Those who care about the plight of the working class and the poor must begin to mobilize quickly or we will lose our last opportunity to save our embattled democracy. The most important struggle will be to wrest the organs of communication from corporations that use mass media to demonize movements of social change and empower proto-fascist movements such as the Christian right.
American culture—or cultures, for we once had distinct regional cultures—was systematically destroyed in the 20th century by corporations. These corporations used mass communication, as well as an understanding of the human subconscious, to turn consumption into an inner compulsion. Old values of thrift, regional identity that had its own iconography, aesthetic expression and history, diverse immigrant traditions, self-sufficiency, a press that was decentralized to provide citizens with a voice in their communities were all destroyed to create mass, corporate culture. New desires and habits were implanted by corporate advertisers to replace the old. Individual frustrations and discontents could be solved, corporate culture assured us, through the wonders of consumerism and cultural homogenization. American culture, or cultures, was replaced with junk culture and junk politics. And now, standing on the ash heap, we survey the ruins. The very slogans of advertising and mass culture have become the idiom of common expression, robbing us of the language to make sense of the destruction. We confuse the manufactured commodity culture with American culture.
How do we recover what was lost? How do we reclaim the culture that was destroyed by corporations? How do we fight back now that the consumer culture has fallen into a state of decay? What can we do to reverse the cannibalization of government and the national economy by the corporations?
All periods of profound change occur in a crisis. It was a crisis that brought us the New Deal, now largely dismantled by the corporate state. It was also a crisis that gave the world Adolf Hitler and Slobodan Milosevic. We can go in either direction. Events move at the speed of light when societies and cultural assumptions break down. There are powerful forces, which have no commitment to the open society, ready to seize the moment to snuff out the last vestiges of democratic egalitarianism. Our bankrupt liberalism, which naively believes that Barack Obama is the antidote to our permanent war economy and Wall Street fraud, will either rise from its coma or be rolled over by an organized corporate elite and their right-wing lap dogs. The corporate domination of the airwaves, of most print publications and an increasing number of Internet sites means we will have to search, and search quickly, for alternative forms of communication to thwart the rise of totalitarian capitalism.
Stuart Ewen, whose books “Captains of Consciousness: Advertising and the Social Roots of the Consumer Culture” and “PR: A Social History of Spin” chronicle how corporate propaganda deformed American culture and pushed populism to the margins of American society, argues that we have a fleeting chance to save the country. I fervently hope he is right. He attacks the ideology of “objectivity and balance” that has corrupted news, saying that it falsely evokes the scales of justice. He describes the curriculum at most journalism schools as “poison.”
“ ‘Balance and objectivity’ creates an idea where both sides are balanced,” he said when I spoke to him by phone. “In certain ways it mirrors the two-party system, the notion that if you are going to have a Democrat speak you need to have a Republican speak. It offers the phantom of objectivity. It creates the notion that the universe of discourse is limited to two positions. Issues become black or white. They are not seen as complex with a multitude of factors.”
Ewen argues that the forces for social change—look at any lengthy and turgid human rights report—have forgotten that rhetoric is as important as fact. Corporate and government propaganda, aimed to sway emotions, rarely uses facts to sell its positions. And because progressives have lost the gift of rhetoric, which was once a staple of a university education, because they naively believe in the Enlightenment ideal that facts alone can move people toward justice, they are largely helpless.
“Effective communication requires not simply an understanding of the facts, but how those facts will take place in the public mind,” Ewen said. “When Gustave Le Bon says it is not the facts in and of themselves which make a point but the way in which the facts take place, the way in which they come to attention, he is right.”
The emergence of corporate and government public relations, which drew on the studies of mass psychology by Sigmund Freud and others after World War I, found its bible in Walter Lippmann’s book “Public Opinion,” a manual for the power elite’s shaping of popular sentiments. Lippmann argued that the key to leadership in the modern age would depend on the ability to manipulate “symbols which assemble emotions after they have been detached from their ideas.” The public mind could be mastered, he wrote, through an “intensification of feeling and a degradation of significance.”
These corporate forces, schooled by Woodrow Wilson’s vast Committee for Public Information, which sold World War I to the public, learned how to skillfully mobilize and manipulate the emotional responses of the public. The control of the airwaves and domination through corporate advertising of most publications restricted news to reporting facts, to “objectivity and balance,” while the real power to persuade and dominate a public remained under corporate and governmental control.
Ewen argues that pamphleteering, which played a major role in the 17th and 18th centuries in shaping the public mind, recognized that “the human mind is not left brain or right brain, that it is not divided by reason which is good and emotion which is bad.”
He argues that the forces of social reform, those organs that support a search for truth and self-criticism, have mistakenly shunned emotion and rhetoric because they have been used so powerfully within modern society to disseminate lies and manipulate public opinion. But this refusal to appeal to emotion means “we gave up the ghost and accepted the idea that human beings are these divided selves, binary systems between emotion and reason, and that emotion gets you into trouble and reason is what leads you forward. This is not true.”
The public is bombarded with carefully crafted images meant to confuse propaganda with ideology and knowledge with how we feel. Human rights and labor groups, investigative journalists, consumer watchdog organizations and advocacy agencies have, in the face of this manipulation, inundated the public sphere with reports and facts. But facts alone, Ewen says, make little difference. And as we search for alternative ways to communicate in a time of crisis we must also communicate in new forms. We must appeal to emotion as well as to reason. The power of this appeal to emotion is evidenced in the photographs of Jacob Riis, a New York journalist, who with a team of assistants at the end of the 19th century initiated urban-reform photography. His stark portraits of the filth and squalor of urban slums awakened the conscience of a nation. The photographer Lewis Hine, at the turn of the 20th century, and Walker Evans during the Great Depression did the same thing for the working class, along with writers such as Upton Sinclair and James Agee. It is a recovery of this style, one that turns the abstraction of fact into a human flesh and one that is not afraid of emotion and passion, which will permit us to counter the force of corporate propaganda.
We may know that fossil fuels are destroying our ecosystem. We may be able to cite the statistics. But the oil and natural gas industry continues its flagrant rape of the planet. It is able to do this because of the money it uses to control legislation and a massive advertising campaign that paints the oil and natural gas industry as part of the solution. A group called EnergyTomorrow.org, for example, has been running a series of television ads. One ad features an attractive, middle-aged woman in a black pantsuit—an actor named Brooke Alexander who once worked as the host of “WorldBeat” on CNN and for Fox News. Alexander walks around a blue screen studio that becomes digital renditions of American life. She argues, before each image, that oil and natural gas are critical to providing not only energy needs but health care and jobs.
“It is almost like they are taking the most optimistic visions of what the stimulus package could do and saying this is what the development of oil and natural gas will bring about,” Ewen said. “If you go to the Web site there is a lot of sophisticated stuff you can play around with. As each ad closes you see in the lower right-hand corner in very small letters API, the American Petroleum Institute, the lobbying group for ExxonMobil and all the other big oil companies. For the average viewer there is nothing in the ad to indicate this is being produced by the oil industry.”
The modern world, as Kafka predicted, has become a world where the irrational has become rational, where lies become true. And facts alone will be powerless to thwart the mendacity spun out through billions of dollars in corporate advertising, lobbying and control of traditional sources of information. We will have to descend into the world of the forgotten, to write, photograph, paint, sing, act, blog, video and film with anger and honesty that have been blunted by the parameters of traditional journalism. The lines between artists, social activists and journalists have to be erased. These lines diminish the power of reform, justice and an understanding of the truth. And it is for this purpose that these lines are there.
“As a writer part of what you are aiming for is to present things in ways that will resonate with people, which will give voice to feelings and concerns, feelings that may not be fully verbalized,” Ewen said. “You can’t do that simply by providing them with data. One of the major problems of the present is that those structures designed to promote a progressive agenda are antediluvian.”
Corporate ideology, embodied in neoconservatism, has seeped into the attitudes of most self-described liberals. It champions unfettered capitalism and globalization as eternal. This is the classic tactic that power elites use to maintain themselves. The loss of historical memory, which “balanced and objective” journalism promotes, has only contributed to this fantasy. But the fantasy, despite the desperate raiding of taxpayer funds to keep the corporate system alive, is now coming undone. The lie is being exposed. And the corporate state is running scared.
“It is very important for people like us to think about ways to present the issues, whether we are talking about the banking crisis, health care or housing and homelessness,” Ewen said. “We have to think about presenting these issues in ways that are two steps ahead of the media rather than two steps behind. That is not something we should view as an impossible task. It is a very possible task. There is evidence of how possible that task is, especially if you look at the development of the underground press in the 1960s. The underground press, which started cropping up all over the country, was not a marginal phenomenon. It leeched into the society. It developed an approach to news and communication that was 10 steps ahead of the mainstream media. The proof is that even as it declined, so many structures that were innovated by the underground press, things like The Whole Earth Catalogue, began to affect and inform the stylistic presentation of mainstream media.”
“I am not a prophet,” Ewen said. “All I can do is look at historical precedence and figure out the extent we can learn from it. This is not about looking backwards. If you can’t see the past you can’t see the future. If you can’t see the relationship between the present and the past you can’t understand where the present might go. Who controls the past controls the present, who controls the present controls the future, as George Orwell said. This is a succinct explanation of the ways in which power functions.”
“Read ‘The Gettysburg Address,’ ” Ewen said. “Read Frederick Douglass’ autobiography or his newspaper. Read ‘The Communist Manifesto.’ Read Darwin’s ‘Descent of Man.’ All of these things are filled with an understanding that communicating ideas and producing forms of public communication that empower people, rather than disempowering people, relies on an integrated understanding of who the public is and what it might be. We have a lot to learn from the history of rhetoric. We need to think about where we are going. We need to think about what 21st century pamphleteering might be. We need to think about the ways in which the rediscovery of rhetoric—not lying, but rhetoric in its more conventional sense—can affect what we do. We need to look at those historical antecedents where interventions happened that stepped ahead of the news. And to some extent this is happening. We have the freest and most open public sphere since the village square.”
The battle ahead will be fought outside the journalistic mainstream, he said. The old forms of journalism are dying or have sold their soul to corporate manipulation and celebrity culture. We must now wed fact to rhetoric. We must appeal to reason and emotion. We must not be afraid to openly take sides, to speak, photograph or write on behalf of the disempowered. And, Ewen believes, we have a chance in the coming crisis to succeed.
“Pessimism is never useful,” he said. “Realism is useful, understanding the forces that are at play. To quote Antonio Gramsci, ‘pessimism of the intellect, optimism of the will.’ ”
http://www.truthdig.com/report/item/20090629_the_truth_alone_will_not_set_you_free/
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