December 31, 2012 § 2 Comments
Now reading: The Civil War: A Narrative, by Shelby Foote; Across the Land and the Water, by W. G. Sebald.
It’s the Emancipation Proclamation’s sesquicentennial tomorrow. Big deal, y’all. We’re in the midst of the every-fifty-years retrospectives of our Civil War, too. And I’m in the midst of a confluence of culture concerned with these events: in addition to my beginning of Shelby Foote’s massive narrative history (which I’m reading intermittently, between other books, probably all of next year and then some), the past week has featured viewings of Django Unchained and Lincoln. I can’t imagine three more different treatments of slavery and its end. To my surprise, I’m most bothered by Foote’s history (though, of course, I’m very early in this 2000-plus-page project), though all of them are problematic in their own ways.
(Inescapable SPOILERS ahead, I’m afraid.)
Django is built around a hyperbolic version of slavery — a Tarantino “movie” version of slavery — featuring a capital-E Evil Slave Master whose passion in life is pitting slaves against each other in fights to the death. This never happened, pretty obviously, or if it did, there’s no trace of it left to history. But Tarantino’s stated mission in this movie is to “break that history-under-glass aspect” of slavery in other historical films: he wants it be visceral, and in 2012 you have to be pretty damn brutal to get popcorn-moviegoers to pay attention. (Although, let’s be real, it’s not like Q has been a model of restraint in other movies. You know what you’re getting if you go to his movies, including movies about slavery.) The clever point here is that it could have happened: it would only take one decadent, imbalanced plantation trust-fund kid, after all.
The movie has a number of queasy-making scenes, and the reasons why they were queasy-making for me in a way that nothing was in Inglourious Basterds are interesting. White American audiences are never comfortable with equivalencies between Nazis and anyone, but especially between Nazi Germany and what we still weirdly call “the institution of slavery.” We tend, I think, to be acutely sensitive to “exaggerations” of the horrors of slavery. We are also terribly uncomfortable with even discussing the subject, and I don’t think Django is going to do much to change that: it’s a satisfying cartoon revenge fantasy and that’s that. It’s especially queasy-making, that Tarantino, Q, my fellow white American, chose to end his movie by encouraging us to heap scorn upon, and cheer the murder of, a loyal house slave. But it’s of a piece with the rest of the film: it’s motivation is completely justified rage, a desire for exorcism, not white guilt.
And but so newsflash: for all the lazily scornful talk of “white guilt,” white Americans are very bad at feeling guilty and being ashamed, mostly because we remain mostly unwilling to atone for our shames. We are also acutely uncomfortable with any notion of our history that does not follow lovely inevitable parallel moral, economic, and political slopes to paradise. We just assume we’re going to win and that if we’re doing so, we’re doing so the right way. (See also Hollywood, 1900-present; utter lack of national outcry about torture, 2001-present.) I think that, by and large, the white citizens of this country have managed to convince themselves that the genocide of Native Americans, the enslavement of millions of African people, the marginalization of those peoples for a hundred years thereafter, and the silencing and abuse of women throughout our history, were inevitable “lessons learned” on our path to freedom. In other words, no cause for shame.
The best thing about Lincoln — and however much it could be seen as a “history-under-glass” movie in Tarantino’s view, it affected me far more deeply than Django — might be how it makes clear that nothing about abolishing slavery was inevitable or easy. It was messy and sordid and very nearly did not happen, even with no Confederate states represented in the government. We, as a nation, were fighting this idea tooth-and-claw, 150 years ago, in both the Union and the Confederacy. We were still fighting the concept of full equality less than fifty years ago.
It is worth remembering that slavery ended seven or eight generations ago. That means that there are elderly people alive today whose grandparents or great-grandparents could have told them about their lives as slaves.
Imagine how they might feel watching a Civil War reenactment. Imagine how they might feel seeing a Confederate flag above a state capitol. Imagine how they might feel about those men dressing up as Confederate soldiers, fighting to keep millions of black people enslaved. For that matter, I don’t need to imagine it. I know how I feel.
What would you call a German reenactor of World War II battles? I think you’d call him a neo-Nazi. You would not find him an eccentric history buff.
If you live in the South, you hear plenty about how lovely those old plantations are. I do commend Tarantino for showing just how blood-soaked those white plantation walls were, and for blowing the damned building up at the end. It’s refreshing.
If you live in the South, you also still hear a lot of comments along these lines:
I am a Mississippian. Though the veterans I knew are all dead now, down to the final home guard drummer boy of my childhood, the remembrance of them is still with me. However, being nearly as far removed from them in time as most of them were removed from combat when they died, I hope I have recovered the respect they had for their opponents until Reconstruction lessened and finally killed it. Biased is the last thing I would be; I yield to no one in my admiration for heroism and ability, no matter which side of the line a man was born or fought on when the war broke out, fourscore and seventeen years ago. If pride in the resistance my forebears made against the odds has leaned me to any degree in their direction, I hope it will be seen to amount to no more, in the end, than the average American’s normal sympathy for the underdog in a fight.
That’s Shelby Foote, in the “Bibliographical Note” to the first volume of his Civil War history, published in 1958. That’s shocking, I think. That should be far more shocking than blood-soaked Django, than the number of times the n-word is uttered in either that film or Lincoln. “Sympathy for the underdog in a fight”: that has been the argument for Confederate pride for 150 years, now. Sorry: underdogs are only sympathetic if they’re fighting the bad guys. If you’re defending your right to keep people as property, and your economy is based on concentration camps, you’re not worthy of sympathy. You’re worthy of shame.
Shame. This is shameful. And we’ve done our best to forget about it, these past 150 years, and especially these past four years, with talk of “post-racial” America. The desire to “turn the page and move forward,” our most prevalent national mixed metaphor, is just another way of saying you’d like to bury history and leave it buried. Reading Sebald is an antidote to that: the ways in which he reveals that the merest scratch beneath the surface of his life shows all the ways in which historical atrocity affect all of our lives.
July 1, 2008 § Leave a comment
Just finished: The Dog of the South.
There is, in fact, something named The Dog of the South in the book: it’s a bus, owned by Dr. Reo Symes, who was using it as both vehicle and home until it broke down. But it plays no large part, only showing up for a few pages before Reo and Ray leave it behind and head farther south. So why that title? What else could it mean? I think, at least in part, that it’s just a provocative, mellifluous title, but there may be something more, too.
There is a dog: Guy Dupree’s chow, whose fur Guy cuts with scissors to spare him the Belizean heat. Again, not a major concern of the book, although he’s good for a few laughs.
Of course, by “dog” we could also mean hangdog, or underdog, or dirty dog (see title of post before last). So it might be a reference to Dupree, who is something of a dog: he steals his friend’s wife, car, and credit cards, and seems more or less a horrible human being. I love this description of him by Ray: “…he would always say — boast, the way people do — that he had no head for figures and couldn’t do things with his hands, slyly suggesting the presence of finer qualities.” But Dupree has no finer qualities, unless his revolutionary scheme is somehow unexpectedly brilliant.
Or there’s Ray: you couldn’t call him an underdog, since he’s a rich man’s son, but he does seem to match that phrase “beaten like a dog,” he follows the trail of Guy and Norma like a bloodhound (not a terribly skillful one, but nevertheless), and at the end he shows a dog’s persistence and loyalty, forgetting his car and nursing Norma back to health.
The “South” seems more straightforward, but there’s some complexity here, as well. The book starts in one South — the American — and ends in another — the Southern hemisphere, as well as what’s come to be known as the “global South.”
But do we ever really leave the American South? It pervades the book in interesting ways. Ray, we learn, “studied the Western campaigns of the Civil War under Dr. Buddy Casey” at Ole Miss. This, and the tapes of Casey’s lectures that Ray liked to listen to, become something of a running gag. The South’s Christianity follows Ray down to Belize: he himself is disinterested, it would seem, but Mrs. Symes insists on evangelizing to him, pestering him about the metaphysical questions he otherwise steadfastly avoids, preferring discussions of his rickety car. And then there are the natives in Belize, the blacks and Indians Ray meets.
The movie house in Belize shows a film of a Muhammad Ali fight, and the next day Ray finds his young aide-de-camp, Webster Spooner, “dancing around the tomato plant and jabbing the air with his tiny fists”:
“I’m one bad-ass nigger,” he said to me.
“No, you’re not.”
“I’m one bad-ass nigger.”
“No, you’re not.”
He was laughing and laying about with his fists. Biff Spooner! Scipio Africanus! I had to wait until his comic frenzy was spent.
When Ray finally finds Dupree, he says, “This is not much of a place…. I was expecting a big plantation. Where are the people who do the work?” (The people who do the work, it turns out, have absconded, shooting the cows on their way out.)
It’s subtle, but it seems to be there, in this and other places: this is a much more Southern book than it first seems, a thoroughly Southern comedy. And I think Portis sees some interesting connections between the South and the south below the South.