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Book review: The Devil in the White City: Murder, Magic, and Madness at the Fair That Changed America

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The Devil in the White City: Murder, Magic, and Madness at the Fair That Changed America by Erik Larson. Recommended.

In The Devil in the White City, Erik Larson has turned what could be a dry retelling of the facts into a suspenseful story of creation, destruction, and insanity, focusing on architect Daniel Hudson Burnham, serial killer H. H. Holmes, and disturbed young man Patrick Eugene Joseph Prendergast. How will Burnham complete the 1893 World’s Columbian Exposition on time? In the midst of the world’s fair excitement, will anyone ever notice Holmes’ grisly career choice? What will Prendergast do and what does he have to do with the fair?

In chapters that roughly alternate, Larson exposes the characters of these individuals: the ambition and drive of Burnham, the amoral charm and bloodthirsty quest for psychological power of Holmes, and the obsessive insanity of Prendergast. While these stories are know to history, Larson is able to imbue them with suspense, showing the critical points at which the world’s fair nearly failed and the many obstacles that continually arose to obstruct it, the care with which Holmes planned his career and chose his victims, and Prendergast’s growing fascination with Chicago Mayor Carter Henry Harrison.

Unfortunately, Larson begins several strands that lead nowhere. After Burnham’s partner, John Root, dies, Larson hints that the opium addiction of Burnham’s new partner, Charles Atwood, will cause problems later, but never alludes to it again.

Larson also spends a great deal of effort on everything that impedes Frederick Law Olmsted’s implementation of the world’s fair landscape architecture plan, from temporary infrastructure such as rails to paths rutted after heavy rains. Despite extensive quoting of Olmsted’s concerns beyond the fair’s opening, Larson never reveals whether Olmsted’s plan was completed or, if not, the extent to which it was completed. At the end, while he describes Olmsted’s decline into dementia in great detail, I found myself wondering what the results were of Olmsted’s work on the world’s fair and not finding even a hint of an answer.

Another area that Larson builds on is Chicago’s desire to “out-Eiffel” Alexandre Gustave Eiffel and his Eiffel Tower. The result is the Ferris Wheel, which attracts thousands of visitors and makes $200,000 in profits. It’s never clear, however, whether the contemporary world perceived that Burnham and Ferris had succeeded in their quest.

In his conclusion, Larson omits some interesting details and gets others wrong. He mentions that the Palace of Fine Arts was transformed into a permanent building, home to the Museum of Science and Industry, but fail to mention that it was designed by Burnham’s opium-addicted partner, Charles Atwood. Indeed, Atwood is mentioned only twice. While noting that Olmsted’s lagoons and Wooded Island survive in Jackson Park today, he doesn’t allude to the other remnant of the fair that graces the park — a replica of the Statue of the Republic, fondly known as “Big Mary.”

His portrayal of Wooded Island as a “wild and tangled place” is only partially accurate. At the request of area nature lovers, the Chicago Park District stopped managing some areas, which are becoming “wild and tangled.” Visitors who cross the bridge, however, first behold a mowed lawn, while the Japanese garden is carefully, planted, pruned, and maintained — a fact that would surprise readers who go by Larson’s description.

Larson also talks about Burnham’s contribution’s to Michigan Avenue, Chicago’s “Miracle Mile.” The area is, of course, known more commonly as the “Magnificent Mile,” a phrase coined in 1947 by real estate developer Arthur Rubloff that is more suited to Burnham’s lofty aspirations. (“Miracle Mile” appears to be a recent marketing invention that most likely refers to the miracle it would take not to spend any money at the avenue’s many upscale shops and restaurants.)

Larson captures the era of rapid change and how a new type of American criminal, the antisocial serial killer, could take advantage of the time’s evolving mores and seeming indifference to mysterious disappearances. Burnham is incompletely portrayed; while he is shown to be a great architectural project manager who helped change the American idea of what a city could be, the reader is left with no sense of Burnham’s own architectural vision and style. Louis Sullivan’s criticism of the fair as relying on the past seems unfair based on Larson’s version of how the exposition was built; even had he wanted to be innovative, Burnham and his architects simply ran out of time. What would the exposition have looked like if Burnham had had another year?

Early visitors to the 1893 World’s Columbian Exposition felt a sense that the fair was incomplete, especially since the unfinished Ferris Wheel silently attested this impression. Careful readers will feel the same way about The Devil in the White City.

24 July 2004
Copyright © Diane L. Schirf

Book review: Founding Brothers: The Revolutionary Generation

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Founding Brothers: The Revolutionary Generation by Joseph J. Ellis. Not recommended.

In Founding Brothers, Joseph Ellis uses six vignettes to show how the thoughts, acts, and interactions of the leaders of the “Revolutionary Generation” reveal their uncertainty about the new republic’s ability to survive and about the issues that threaten that survival, including slavery and the two parties’ fundamental differences. The “Brothers” of the title are Aaron Burr, Alexander Hamilton (one vignette examines their famous duel), George Washington, Benjamin Franklin (who is skimmed over, partly because of his age and lack of highest-level participation in the new government and partly, one suspects, because Ellis openly holds him in low regard), James Madison, John (and Abigail) Adams, and Thomas Jefferson.

Ellis is a highly biased historian and, as a result, can be a sloppy one. He fares best with Hamilton and Burr, showing Hamilton’s concerns about Burr’s character at a crucial time when character mattered because so much was at stake. While, given the evidence of Burr’s lifetime, it is difficult to turn Burr into a sympathetic figure, Ellis does show that Burr and Hamilton were very much alike and, later, that many of the Revolutionary Generation had legitimate concerns about Hamilton’s character in the context of a republic.

Any attempt at objectivity ends with Hamilton and Burr, however. For Ellis, George Washington is the sole reason we are here today. While outlining his physical flaws (unimportant as these are in the context), Ellis believes that Washington had a prescient idea of what the nation needed, including a strong leader like himself — a leader who could write to the Cherokee “in this path I wish all the Indian nations to walk” (referring to his advice to them to stop fighting white expansion and to adopt white economics and culture). Ellis avoids the arrogance of this suggestion and any reference to what would happen when many of the Cherokee did exactly what Washington told them to do — the infamous Trail of Tears. For all of Ellis’s belief in Washington’s prophetic abilities and insight, he deliberately leaves out that which does not fit with his view of history — the fact that the Indians, whether compliant Cherokee or defiant Comanche, were going to suffer similar fates, whether they took Washington’s advice or not. Being further east and situated on prime land, the Cherokee merely faced theirs sooner.

Later, when listing the Founding Brothers’ individual faults, the worst Ellis can say of Washington is that he was not well read, did not write well, and was a poor speller (as though spelling ability is a critical quality in a leader — and as though the rest of the Revolutionary Generation were much better). He also notes that Washington was more of an actor than a leader, failing to acknowledge that leadership is largely a matter of acting out the role and performing for the public.

Ellis is similarly protective of John Adams, whose presidency is remembered as a bad one because that is what Jefferson wanted. Ellis points out that Adams’s best decision — to send a peace delegation to France — was made while Abigail was sick in Quincy, while his worst choices — support of the Alien and Sedition Acts — were made under her direct influence. When he says that Adams did well when all the votes were counted, despite “bad luck, poor timing, and the highly focused political strategy of his Republican enemies,” Ellis disingenuously blames circumstance, Abigail, and Jefferson for Adams’s failings. Ellis can gloss over the evidence, but he cannot explain away Adams’s personal choice to support bad legislation. He, not Abigail or Jefferson, was responsible for his own actions and his own presidency.

This is not the case with Jefferson’s presidency. While it is barely mentioned (it merits part of a paragraph on page 212), Ellis says that Jefferson’s first term “would go down as one of the most brilliantly successful in American history.” This passive statement implies that this success had nothing to do with Jefferson or his actions, but just happens to be how history has recorded it. Ellis hurries on to state that his second term “proved to be a series of domestic tribulations and foreign policy failures.” Ellis leaves the reader with the impression that Adams is not to blame for his mistakes and that Jefferson can take credit only for his failures.

At this point, Ellis enhances Adams’s quoted assessment of Jefferson by noting that “Jefferson was an elegant stylist, to be sure . . . But he was not a mover-and-shaker, only a draftsman.” This seems an odd point for Ellis to make, given his focus for much of the book on Jefferson’s tireless efforts to eliminate Adams and the Federalists as threats and to have his version of history emerge as the one remembered.

While Ellis’s view of Jefferson as a conniving, borderline psychotic may explain Jefferson’s behavior and pattern of denial, it does so partly because Ellis contorts the evidence to lead to his conclusion rather than letting the evidence lead him to the conclusion. At one point, he states that Adams must surely have seen an exchange of letters between Abigail and Jefferson and that “we can be reasonably sure that Abigail was speaking for her husband as well as herself” and goes on to elaborate that the “Adams team” was charging Jefferson with two serious offenses. One page later, Ellis contradicts himself when he says, “Although Jefferson probably presumed that Abigail was sharing their correspondence with her husband, Adams himself never saw the letters until several months later.” He quotes Adams as writing, “The whole of the correspondence was begun and conducted without my Knowledge or Suspicion.”

Later, Ellis reads Jefferson’s mind, asserting that his use of the “collective we” in a letter was “inadvertent acknowledgment of the coordinated campaign of the Republican party.” How Ellis draws this conclusion is unclear; Jefferson uses “we” three times in the sentence. There is nothing “inadvertent” about Jefferson’s statement; he is telling Adams outright the collective Republican leadership’s perception of his role.

Ellis has come up with an interesting interpretation of Washington as indispensable; Jefferson as treacherous, traitorous, and seemingly disturbed; and Adams between the two — a fiery but decent man, hamstrung by Washington’s aura and reputation and by Jefferson’s disingenuous deviousness. Jefferson’s version of history, which Ellis believes was consciously created, has won. The underlying problem is that, given the level of contortions, distortions, and outright mind reading it requires for Ellis to come to this point, his version of history is as suspect as that of the Thomas Jefferson he portrays.

If you want to learn about the aftermath of the American Revolution and the relationships of its leaders, read Founding Brothers — but read it critically and with an awareness that Ellis is guiding you not to where the evidence leads, but where he directs it to lead. It’s interesting, entertaining, and thought provoking — but then so is historical fiction. Trust Ellis’s objectivity as much as he trusts Jefferson’s.

5 May 2004
Copyright © Diane L. Schirf

Book review: Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong

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Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong by James W. Loewen. Highly recommended.

Sociology professor James Loewen wonders why American history is, for many high school students, their most hated and least memorable subject. After all, given the clash of Native peoples with Europeans, Europeans with each other, a revolution and the founding of a republic, a bloody civil war, two world wars, the conflicts in Korea and Vietnam, and hundreds of years of racial tensions, American history is inherently dramatic. Moreover, studies have shown that minority students who perform well in math, sciences, and other subjects consistently underperform in American history. By examining the contents of a dozen representative textbooks, Loewen discovers what’s wrong with American history as taught — it truly is boring and bland, and, in many cases, consists of lies and half-truths. Almost worse, it is written in a simplistic, declarative style more evocative of grade-school primers than of the college-level works many high school students will soon face.

The simplest example Loewen offers is that of Helen Keller, whose touching story of overcoming disability becomes the entire story of her life, as most of us know it. Like Tom Sawyer, she is stuck in perpetual adolescence in our minds. The real Keller, however, grew up and became an outspoken advocate for the working class and the poor. In fact, she became a radical socialist. As a symbol, Keller is two dimensional, almost like a character in a moving TV movie. As a real person, Keller is also a whole person, sharing why she empathizes with the lower classes, showing courage in supporting the NAACP in the 1920s, and even revealing embarrassing lapses in judgment, like her gushing support of the Russian Revolution.

The example of Keller, paired with what the history textbooks leave out about Woodrow Wilson (his racism and imperialism, and, I would guess, his feud with progressives like Theodore Roosevelt) are minor compared to what follows. There’s the “discovery” and “exploration” of America, with the pertinent question of how a land settled for centuries can be either “discovered” or “explored.”

There’s also the largely ignored question of other possible forays into the “new” world by peoples ranging from Scandinavia to Africa. American history texts treat history as a sacred text and each explorer as an archetype, ignoring Columbus’s avaricious and vicious behaviour toward the Arawaks. One explorer is portrayed overlooking his “discovery” while wearing full armor — when, in reality, he and his party had been left with nothing but rags.

Lies covers a great deal of territory, from Columbus to the whitewashing of even recent history, like the civil rights movement and the Vietnam War. History texts make several egregious errors: They tell blatant untruths. They perpetuate popular myths (e.g., the first Thanksgiving). They lie by omission. They leave false impressions (e.g., the civil rights movement had no causal relationship to the passage of the Civil Rights Act of 1965). They avoid negative images even from primary sources (e.g., the disgust Columbus’s contemporaries felt about his treatment of the Indians). They fail to portray whole people (e.g., Lincoln and Douglas are carefully edited). They distort events and attitudes (e.g., Reconstruction). They avoid conflict and controversy at all costs. They fail to make critical connections (like that between the civil rights movement and the Civil Rights Act). Fundamentally, they shun anything that would put history, people, and movements into context. 

All fail to do what intellectual inquiry should: engage students and require them to examine information and draw conclusions about its credibility and cause and effect. Instead, students memorise (badly) the archetypes and the myths built around them without thinking about their likelihood — or improbability. And, without being asked to engage themselves with the material or the people who make history, it’s no wonder students can’t remember anything and that they see history as irrelevant today.

How have history textbooks reached this point? The fault lies with everyone from absent and indifferent authors, publishers who need to sell books, interest groups, states that prefer myth to reality, review boards that have their own agendas, and, of course, each of us who learned this myths and believes them as untouchable as A Charlie Brown Thanksgiving. Popular culture perpetuates them.

Of course, there are the teachers who are overburdened with administrative and disciplinary tasks rather than teaching. Loewen also notes that, while math and sciences are generally taught by people with degrees in these areas, history is so low priority that it often falls to a coach, who must justify his or her sports role by holding a teaching position, whether they are qualified or not.

Loewen proposes a number of correctives. For example, he suggests teaching fewer topics. Is it necessary to memorise every European explorer who “discovered” something, or would it be more relevant to show the impact that Columbus’s expeditions had, not only on the Americas, but on the cultures, economies, and futures of Europe, Africa, and the Islamic world? Rather than regurgitating facts, students can learn the skills of criticism — how to examine the credibility of primary and secondary sources based on the writer or speaker’s viewpoint and agenda and how to put information into its broader context.

History as it happened is why we are where we are today. Rather than distort it into “feel-good” nationalism, we need to learn what it has to teach us to engage with it. I recommend this to anyone with a serious interest in American history and in the current sad state of American history education.

20 March 2004
Copyright © Diane L. Schirf

Book review: Trail of Tears: The Rise and Fall of the Cherokee Nation

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Trail of Tears: The Rise and Fall of the Cherokee Nation by John Ehle. Highly recommended.

In Trail of Tears, John Ehle (who is, as far as I can tell, non-Native) sketches the people and events that led to the infamous Trail of Tears, the removal of the Cherokee Nation to “Indian Territory” (primarily Arkansas and Oklahoma) where they would “never” be bothered by whites again. The focus is on the “Treaty Party,” consisting of Ridge, his son John Ridge, and his nephews Elias Boudinot and Stand Watie, along with Moravian, Methodist, and other missionaries sent to convert the Cherokees to Christianity and who are caught up in Cherokee/state/federal politics.

Ehle’s bias is evident in the title; the “rise” of the Cherokees is the effort, not wholly embraced by the Nation, of adapting to European-American culture, language, religion, and even livelihood (e.g., Cherokee hunting is uncivilized, whereas the adoption of American farming is preferable). The story begins with some background and the birth of a Cherokee man named Ridge not too long before the American Revolutionary War. The white impact has already begun to be felt, as one of Ridge’s forebears is white, and he and his family are driven into the wilds by the war.

After the war ends, the new Americans have one craving — land and more land. A gold strike in Georgia adds to the fever. The Cherokee, along with the Choctaw, Creek, and other southern tribes, are perceived as “wasting” land that their white counterparts should be entitled to. From this point on, it is clear that the Juggernaut of American expansionism and greed will displace the Native peoples. The question is only how and when.

Meanwhile, Ridge, who will not convert to Christianity but who wholeheartedly adopts many white ways for himself and his children, becomes not only a wealthy plantation owner but a leader of the Cherokee Nation. His son becomes an attorney, while Boudinot becomes the first editor of the Cherokee newspaper, The Phoenix. Both young men marry white New Englanders they meet while at school. Ridge and his family and allies are the first to see the writing on the wall — that the Cherokees will be removed; it is a matter of whether it is “voluntarily” on their own terms in their own time or involuntarily.

The principal chief of the Cherokee, a Cherokee-Scot named John Ross, is portrayed as a man in a state of denial. It is never clear how he thought the Cherokee could overcome the overwhelming tide of white intrusion without bloodshed and without losing. He and his followers blame the Ridge faction for selling the Cherokee out when they sign the Treaty of 1835 that puts the seal on the removal. They feel that they can continue to “negotiate,” not realising that Andrew Jackson has set the tone and the terms — and that the federal government under his leadership has loaded the die. Ehle is no John Ross fan; when the inevitable finally happens and the Cherokee are removed, Ross sends them via the lengthy, dangerous, time-consuming land route, resulting in hundreds if not thousands of deaths (the number remains unknown), while Ross and his family use the quicker, less treacherous water routes.

There are several dichotomies in this history — the Upper Towns vs. the Lower Towns; the full-bloods vs. those with white ancestors/family; the uneducated (mostly full-bloods, according to Ehle) vs. the educated (John Ridge, Boudinot); the federal government vs. state government (a dichotomy that would be resolved violently through the Civil War). A forest/mountain vs. town dichotomy is also evident. In any case, anything that speaks of the way the Cherokee used to be is seen as “primitive,” while Cherokee adoption of white ways is lauded by their neighbors. In fact, this is seen as the heart of the problem; the Cherokee people are pliable, are willing to adapt, are willing to live like the whites — and in the end are treated no better than their Creek, Choctaw, and Seminole counterparts. Ehle includes much contemporary commentary on this particular irony.

This book has been said to be controversial because it shows the wealthier Cherokees, like Ridge, John Ridge, and John Ross, as owning African slaves. The Cherokees tried to marry their own ways with that of the European-Americans; they had always had slaves, usually captives from other tribes. But it is clear that the majority of Cherokees were poor, did not own plantations, and did not exploit slaves.

Trail of Tears is an excellent snapshot of a particular situation and will be eye opening to those who are not familiar with the story of the southern tribes and their interactions with the burgeoning American population. Ehle includes a wealth of primary sources, such as letters, journal excerpts, military orders, and the like, that serve to enrich the story. This history lesson is told in a story/fiction format enhanced by contemporary writings that keep it interesting, lively, and personal. Ehle’s biases are clear but do not detract from this book as a history of a moment in time when the fate of a nation was decided. This is an excellent supplement to any broader history of the Trail of Tears.

29 April 2001
Copyright © Diane L. Schirf

Book review: The Road to Monticello: The Life and Mind of Thomas Jefferson

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The Road to Monticello: The Life and Mind of Thomas Jefferson by Kevin J. Hayes. New York: Oxford University Press. 2008. 752 pages.

While I was visiting my aunt in Washington, D.C., in the early 1990s, she suggested a road trip: first, to Luray Caverns, then down Skyline Drive to a town where we’d stay overnight, then over to Charlottesville for the triple play of Monticello, Michie Tavern (lunch), and Ash Lawn. Off we went, stopping in Charlottesville first at the Thomas Jefferson Visitor Center. It was at the center that I first started falling in love with founding father and American sphinx Thomas Jefferson. Here and at Monticello, Jefferson’s inventive mind and hands-on applications are revealed in a variety of ways, including the oddities he imagined and the nails he made.

In The Road to Monticello, Kevin J. Hayes explores that Enlightenment mind set through the books Jefferson read, acquired, and cherished and through his writings, from personal letters to his major works, from his “Head and Heart” letter to Maria Cosway to the Declaration of Independence, Notes on the State of Virginia, and the Statute of Virginia for Religious Freedom. The biography is more or less chronological, from his early life under the tutelage of George Wythe, during which he developed his interests in law and languages, to his design for his epitaph and his death on July 4, 1826 — followed five and one-half hours later by that of friend and foe John Adams.

Hayes covers Jefferson’s many advanced interests and everything that can be known or conjectured about his library, his passion for books as objects, his political and religious beliefs, his travels, his family and friends, and the influences and experiences that informed his views and convictions. By the end, Hayes seems to have created that which he set out to: a comprehensive portrayal of Jefferson’s life and mind gleaned from his books and intellectual pursuits.

Hayes falls short in two areas, one of which he concedes at the beginning. Like Adams and Benjamin Franklin, Jefferson was keenly aware that he would become a historical figure and that future Americans would pore over his words and life story. Adams and Franklin wrote their letters and messages accordingly, knowing that they would become part of posterity. Adams in particular seems to have held little back; both wanted to be understood. In contrast, Jefferson worked to efface his personal life and feelings from the record. The “Head and Heart” dialogue, and the form in which it’s written, reveal Jefferson’s discomfort with emotions as well as his apparently inability to express them directly. Perhaps he found this frustrating; “Head” poses a hyperbolic argument against forming attachments, but “Heart,” according to Hayes, gets in the last word and “rejects the pleasures of solitude and upholds the value of friendship.”

The second problem is Hayes’ lack of objectivity and the skewed picture that results. While he lavishes attention on such details as the backgrounds of the booksellers from whom Jefferson acquired his books, he mentions little that is controversial or negative about Jefferson. He glosses over his attitude toward his slaves and his refusal to free them, his relationship with Sally Hemings, his proclivity for overspending, and the financial straits in which he left his family. The uninformed reader won’t learn from Hayes about the unapologetic Jefferson’s secret collaboration with Benjamin Franklin Bache to smear John Adams’ character or how deep was the bitterness that grew between the two men. If I hadn’t known better, I’d have thought they merely disagreed on some key issues, become estranged over them, and reconciled late in life. Jefferson’s duplicity and manipulations are as protected from public view as he would have wished them to be.

The Road to Monticello is a solid if lopsided biography that delivers part of its promise, a glimpse into the life and mind of Thomas Jefferson, but only in idealizing soft focus. His heart and soul are missing, and so are the negative traits that round out his character and make him more than just an Enlightenment thinker; they make him a human being as flawed as the rest of the species. You can’t go wrong reading The Road to Monticello; knowledge of the breadth and depth of Jefferson’s readings and interests alone will expand your mind and thought process. But you would do yourself — and, dare I say it, Jefferson — a real disservice if you stopped here and didn’t dig deeper to explore the darker aspects of his enigmatic nature. For all its length and the research behind it, The Road to Monticello is just a detailed sketch. Supplement it with a full portrait, shade and shadows included.

11 March 2011
Copyright © Diane L. Schirf

Please Mr. Postman (the blue U.S. mailbox)

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At times separated by an ocean or by hundreds of miles, John and Abigail Adams wrote thousands of letters to each other, covering personal matters such as their farm, family, health, and hopes, as well as their views of freedom, the American Revolution and government, and its participants. Despite the distance, quite possibly their correspondence benefited from postal efficiencies introduced by fellow revolutionary and occasional nemesis Benjamin Franklin, who was appointed Joint Postmaster General of the colonies for the Crown in 1753 and Postmaster for the United Colonies in 1775.

Adams wrote prodigious numbers of letters throughout his adult life, to Abigail, children and grandchildren, and friends on both sides of the Atlantic. Through letters, he and Thomas Jefferson, past their primes and their ambitions, rekindled their friendship and their dialogue about the rights of man and the role of government. Adams finally quit writing in extreme old age, when his eyes were nearly sightless and his hands shook too much to manage a pen. Only physical infirmity deterred him.

As revolutionaries, then as president and president’s wife, John and Abigail had a great deal to say. Like Benjamin Franklin, they were keenly aware that what they wrote would become part of U.S. history.

Blue mailbox

I happened to be reading John Adams by David McCullough when I saw the Washington Post story about vanishing blue U.S. mailboxes that had become a fixture on city street corners and in the downtown area of many a burg. With e-mail, texting, social media like Facebook and Twitter, 24/7 mobile phone access, and other instant, on-the-go ways to communicate, who today takes the time and effort to write letters? Many seem to be able to communicate what we have to say in Twitter’s 140 characters (even John Quincy Adams), except when we’re texting cryptic messages back and forth: “whr ru?” “*bcks.” “b thr sn.” If you feel you need to communicate at greater length, you might start a blog, which, without a theme of general interest to the world or of particular interest to a special niche, will probably quickly fizzle out from lack of participation on both ends, readers’ and writer’s. Of course, you might not want to say to the world what you would to family, or to family what you would say to friends.

Although she did not have much to say, my mother wrote letters to sisters and brothers spread out across the country — Pennsylvania, Arizona, California. She didn’t like writing letters. I don’t think any of them did, because letters she wrote and received invariably began with an apology that the writer had not written sooner, followed by numerous apologies for having nothing to say, descriptions of the local weather, a bit of news if there were any, e.g., “Diane starts school in two weeks, Where did summer go?” Why write when there was so little to say and it was such a disliked chore? The answer — long distance was relatively expensive and reserved for truly important and immediate news, like deaths. Usually only one aunt, more affluent and urbanized than the others, called once in a while just to chat — and possibly to avoid writing a letter.

My mother also kept a diary, one of those old-fashioned small books with psychedelic covers popular in the 1960s. Five years of entries for, say, April 8, fit on a page, with perhaps three to five lines on which you could summarize the day for posterity. “A.M. Sunny but snowed in P.M. Insurance man called.” Writing didn’t come naturally to my mother, and she seemed painfully aware of it. She told us that, when she died. she wanted her diaries burned — clearly not for their lurid content or insights into her thoughts, but, I suspect, because she didn’t want anyone to see how mundane they were. I complied, although of course now I wish I hadn’t. I did keep my own two equally dull diaries from my childhood, although I rarely look into them — there is that little of interest in my colorful childish scrawls.

As someone who is paid to write, I’ve found that most people, even those with advanced degrees, are not comfortable expressing themselves in writing. Ostensibly, they worry about such things as grammar, flow, and polish. Could I make them sound better, more intelligent, more interesting, please?

I don’t think people are afraid of their technical shortcomings as writers, whether of professional communications, day-to-day diaries, or letters to family and friends. I suspect there’s a deep-seated fear of revealing our thoughts and how we think to those who know us personally. Unlike John and Abigail, my mother didn’t have congressional congresses, wars, courts, diplomacy, or politics to write about from a firsthand viewpoint. That left her feeling like most people, who think they have nothing worthwhile to say or are afraid to say anything worthwhile from fear of offending or causing an argument or a break (something that troubled Adams less than Jefferson). So they talk about TV shows and tweet about the weather, what they’re listening to or watching, where they’re eating, perhaps what they’re reading. We’re afraid to write, or are unable to write, paralyzed by our lack of material or the unwillingness to be ourselves. We’re afraid to be judged by what we say and how we say it.

I write letters — lots of letters. For all I know, they bore the recipients. But I love the sensory experience of writing, the glide of pen across paper and the appearance of writing, which is almost magical. I may start out on one mundane topic, which leads to another, and another, and, on occasion, sometimes a broader topic of more general interest. A comment about a Victorian novel may lead to a different perspective about some aspect of contemporary life. Writing — not typing — helps me to think questions through and to remember details. Knowing that I am going to write letters keeps me on the lookout for things to write about — the lack of fireflies this summer, neighborhood news, overheard conversations, interesting perspectives on the news and the world, quirks of human behavior, including my own. Sometimes a seemingly ingenuous observation launches me into what I hope is a worthwhile digression, making me perceive a topic or problem differently. Letters allow me to think out loud in a way that a journal, with its audience of one, can’t. Even without a dialogue, I can imagine my audience’s reaction, just as perhaps John, Abigail, and the other assorted family members thought of each other centuries ago as they sat at their desks, dipped their quills, and looked out over the bleak fields of winter and the ripening fields of summer.

Communication doesn’t have to be instantaneous or uninterrupted for the emotional connection to remain strong. To remember this, read some of the most poignant letters from any war — or the letters of John and Abigail Adams. When Abigail reminded John that he was sixty years old, he replied, “If I were near I would soon convince you that I am not above forty.” Could John Adams have conveyed his feelings and the implicit compliment to Abigail so eloquently in a text message? One can only imagine how Abigail’s heart rose as she held the paper and read of his love and lust for her in John’s own handwriting.

My heart still rises in the same way when I receive a handwritten letter, no matter who it is from or what it proves to be about. It’s an old habit that dies hard — and I’m not the one to fight it. Long live the blue U.S. mailboxes.

Book review: Benjamin Franklin: An American Life

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Benjamin Franklin: An American Life by Walter Isaacson. New York: Simon & Schuster. 2003. 608 pages.

As the Founding Father who spent most of the American Revolution in France, Benjamin Franklin often seems more caricature than patriot in today’s American imagination. In children’s cartoons, he’s portrayed as an eccentric old man flying a kite in a thunderstorm. Adults think of him as a lusty old man charming the ladies of Paris. In Benjamin Franklin: An American Life, Walter Isaacson attempts to flesh out a man who defies description — a printer turned writer turned postmaster turned inventor turned Enlightenment scientist turned patriot turned diplomat. Franklin, a man of the “middling class,” did as much to establish the American dream as to define American democracy.

If Thomas Jefferson bequeathed us with lofty philosophical prose, Franklin left us with his streamlined homilies and plans for personal improvement. Dale Carnegie and Stephen Covey would have felt at home with the practical and prudent Franklin, who, naturally did not always live up to his own standards. At times Franklin’s business practices seemed questionable, his friendship with men many but shallow, and his marriage breezily detached. Strangest of all was his relationship with his son, William, who was firmly ensconced on the British side of the conflict. Each time William reached out to his father, the normally conciliatory Franklin rebuffed him, his loyalty to colonies and cause stronger than bonds of blood. Conscious of his place in history and eager to shape the future’s opinion of him, Franklin intentionally distanced himself from William — yet positioned his autobiography as a letter to his son.

For the most part, the discoveries and inventions that established Franklin among his Enlightenment peers came in the prime of middle age, after his retirement from business. His accomplishments raised him in society, especially in France, above his middle-class roots. Compared to his fellow Founders, Franklin was well traveled and well connected. With his extroverted personality, pragmatic approach, and cachet as a scientist, Franklin was the natural choice to represent the rebellious colonies and to woo allies to their cause.

Franklin spent most of the war in France and did not have much face-to-face interaction with his fellow rebel leaders except those sent to Paris to assist him or to keep an eye on him. Isaacson cites numerous passages from his correspondence, describes his rocky relationship with the somewhat dubious John Paul Jones, and recounts highlights from his friendships with luminaries such as David Hume, Joseph Banks, Beaumarchais, Voltaire, and the duc de la Rouchefoucauld, yet Franklin and Franklin, both man and biography, seem distant from the action. As Isaacson notes, however, he was “instrumental in shaping the three great documents of the war: the Declaration of Independence, the alliance with France, and the treaty with England.” Indeed, one of Franklin’s small edits to the Declaration altered its tone; Jefferson’s “We hold these truths to be sacred” became Franklin’s “We hold these truths to be self-evident.”

Benjamin Franklin illuminates much of what is fascinating about the birth of American-style democracy; a unique combination of personalities, backgrounds, beliefs, and temperaments came together to define and strive for freedom, with no consensus on what that meant. Washington brought natural leadership; Jefferson, an understanding of and appreciation for Enlightenment philosophy; Sam and John Adams, passion and fire; and Franklin the practical sensibilities of the middle class blended with worldly knowledge. They did not always get along (John Adams: “That I have no friendship for Franklin I avow. That I am incapable of having any with a man of his moral sentiments I avow.”) Contrary to current popular belief, they did not agree on democracy. Elbridge Gerry of Massachusetts declared, “The evils we experience flow from the excess of democracy,” while Roger Sherman of Connecticut said the people “should have as little to do as may be possible about government.” Franklin, according to Isaacson, “favored direct elections, trusted the average citizen, and resisted anything resembling elitism.” His constitution for Pennsylvania “was the most democratic of the new states’.” Years after Franklin’s death, John Adams “even cast Franklin’s lack of religious commitment, which he had once derided as verging on atheism, in a more favorable light: ‘All sects considered him, and I believe justly, a friend to unlimited toleration.'”

Franklin, the middle-class espouser of middle-class virtues like prudence, frugality, and temperance, used his gifts to rise above his station, but didn’t lose sight of it. When today’s pundits talk about the intentions of the Founding Fathers (as though they were agreed on anything) and try to force an uncomfortable marriage between capitalist greed and religion, they might consider the real Benjamin Franklin, not the caricature: A self-made man who moved with ease among the ranks of the noble and the wealthy but never joined them and who believed in every man’s right to practice his own religion in his own way.

15 March 2009
Copyright © Diane L. Schirf

Book review: America in 1492: The World of the Indian Peoples Before the Arrival of Columbus

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America in 1492: The World of the Indian Peoples Before the Arrival of Columbus edited by Alvin M. Josephy, Jr. Highly recommended.

In America in 1492: The World of the Indian Peoples Before the Arrival of Columbus, editor Alvin M. Josephy, Jr., presents a series of essays that dispel the popular idea that the American continents were sparsely populated by primitive hunter-gatherers (or, after Hollywood, Plains Indians whooping on horseback). These essays, written by contributors such as Alan Kolata and Peter Nabokov, reveal the breadth and depth of Indian language, culture, arts, spirituality, and life ways. Part One covers the continents geographically, from northern Alaska to Tierra del Fuego, while Part Two examines language, religion, family and tribal or clan life, migration and cultural influence, systems of knowledge, and the arts. Renowned Native American writers N. Scott Momaday and Vine Deloria, Jr., contribute the first chapter, “The Becoming of the Native: Man in America Before Columbus,” and the afterword, respectively.

The weaknesses of the approach are evident; some essays are stronger than others, depending on the writer’s skill and bias and on the material available. Some contradict one another. In “In the Realm of the Four Quarters,” Kolata’s admiration for the success of the Inca empire is nearly boundless, while in “American Frontiers,” Francis Jennings doubts the real strength of the empire over its conquered subjects and its economic, political, and military sustainability. Such a survey book can cover only so much information, and, not surprisingly, the Aztecs and Incas are more prominent than, for example, the nations that make up the Iroquois Confederacy.

Another weakness of America in 1492 is focus, perhaps driven by lack of information in critical areas. Topics such as food, clothing, structures, tools, seasonal migration, major rituals, and so forth, are described in some detail, but whole areas are sometimes untouched or only briefly alluded to, such internal conflict resolution and justice systems, practical leadership (political vs. spiritual or hunting), the practicalities of daily life in large communal homes, and the frequency and practice of warfare. How often did conflicts occur and what provoked them? How were they conducted? How sustained were they?

Despite the inevitable shortcomings, 1492 does provide a good overview of life in the western hemisphere, from the head-hunting spiritual practices of some Amazonian tribes to the agricultural practices and cultivation of maize that spread from Mesoamerica, from trade routes to migration patterns. There are some surprises here for the novice, for example, that the Navajo so strongly associated in our contemporary minds with the southwestern desert migrated from the northern tundra; that the Great Plains were inhabited by farmers and that the tribes we associate with them, such as the Lakota, had not yet arrived there; and that extensive trade routes and trade centers existed, even if the concept of investment capital did not.

History emphasizes the differences between Europeans and pre-Columbian Indians, and certainly these differences — most obvious in the concepts behind language, in spirituality and philosophy, and in the ideas surrounding the individual and the community — are fundamental. As I read 1492, however, certain similarities to post-Roman Europe struck me. For example, there were the waves of migration that changed the face of Europe many times. There was all the ability of Europeans, and others, to establish and use trade routes and centers despite geographical, language, and transportation barriers. In very general terms, on both sides of the Atlantic there was restlessness over land and power combined with a need to live cooperatively and to exchange easily obtained goods, such as shells on the coast, for desired ones found inland, such as corn and furs.

This raises the question, “What is an Indian?” Indians are the native peoples of the Americas, just as Europeans are those who inhabit Europe. It is a broad category that does not reveal much. As in Europe, there are hundreds of languages, cultures, and beliefs, and most likely there is no common ancestry among many of the groups. “European” provides you with only a very vague notion of a person or group; “Swedish” or “Greek” paints two very definite, and different, pictures. That is what should be kept in mind when you read America in 1492. “The World of the Indian Peoples Before the Arrival of Columbus” changes with every few miles, every alteration in climate or topography, every season, and the world of the Incas is nothing like the world of the Arawaks or Arikara.

As Vine Deloria and others tell us, prophecies pre-dating Columbus predict the arrival of the white man and go on to say that his predominance will be the shortest of all. We look around at our impressive infrastructure that has altered (and in many cases ruined) the land, our health and long lives, and our prosperity, and think that such a prediction seems absurd. Yet we have been here a tiny fraction of the time the Indian has, and as the latest reports about climate change and other environmental and resource issues should remind us, our present way of life is not sustainable for the long term; in fact, it has become problematic in only slightly more than 100 years. The year 1492 in America marked the end of thousands of years of Indian tradition; what year will mark the end of our ways as we know them?

8 April 2007
Copyright © Diane L. Schirf

Book review: Roanoke: Solving the Mystery of the Lost Colony

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Roanoke: Solving the Mystery of the Lost Colony by Lee Miller. Not recommended.

Armed with a master’s degree in anthropology from Johns Hopkins University, Lee Miller tries to combine history with the arts of the novelist and dramatist. Not successfully, as she might say in one of her numerous misplaced sentence fragments.

As the subtitle implies, Roanoke focuses less on the mystery of the lost colonists than on Miller’s convoluted approach to solving it. She takes the reader on so many voyages, to so many places with so many peoples, and through so many plots and treacheries, none in chronological order, so that within just a few pages that reader feels as lost as the colonists themselves.

Miller tries to use the techniques of the novelist and dramatist to heighten the effect, including a breathless tense that implies the present: “In one of the last glimpses we have of them, it [what?] has already begun: colonist George Howe has been found dead, floating face down among the reeds along the shore.” This, along with the use of the present tense elsewhere, makes this event sound ominous indeed, until later it is revealed who killed him, how, and why. While this information boded ill for the colony, it was not mysterious in the way Lee hints. Howe’s death plays a small role in the Miller’s solution of the “crime,” but it is for the most part a minor red herring.

The author plays up innumerable events and questions as though the revelation of identities and machinations will be shocking to the reader, much in the manner of the present-day tabloid. One of these questions is, “Who are the Mandoag?” This point, raised continually as other nations refer to them ambiguously, mysteriously, and with fear, seemingly becomes the crux of the mystery and the fate of the colonists. After such a buildup, the unveiling has no dramatic impact and little interest. Even worse, Miller’s case for their identity is speculative, weak, and inconclusive.

This describes much of Miller’s approach. She frequently comes to conclusions through process of elimination and then finds supporting evidence. Once she has determined the religious affiliation of the colonists, then their actions, and the mother country’s lack of interest in them, make sense. Such an argument is weak and easily undercut. Miller does so herself when she says that England had become so overpopulated that she didn’t want any colonists back, whatever their affiliation may have been.

Miller’s speculations do not always seem logical. She writes, “And why would they [the colonists] assume that a strange fruit, growing in an unfamiliar land, is fit to eat? In fact, we would expect them to err on the side of caution.” On the contrary, I might expect people who have been at sea for months, living on dry rations, to be so hungry for fresh fruits of the earth that caution might not occur to them in the excitement of the moment, that they might eat any fruit that appeared fleshy and edible. Miller does not speculate as to what the fruit might have been, but concludes that the colonists must have been told by a treacherous individual that it was safe to eat. I would question why an individual would take the risk of betraying such a large number of people in whose company he is stuck and why they would not punish him. The answer could be that they were utterly dependent on his him to get them to Roanoke and/or Chesapeake Bay. Still, the question of this particular betrayal is not as clear as Miller portrays; this is typical of her thought process throughout.

Her writing style and habit of jumping around erratically in time and space is frustrating and tiresome for a reader who is not familiar with the facts of the Roanoke voyages. She tries to use sentence fragments for dramatic effect, but has no idea how to do so. Most of these fall flat. For example, “White pushes ahead, the sailors following. Out of their element.” Since this fragment is not followed up with something that happens because White and the sailors are “out of their element,” it is pointless and adds nothing. Numerous fragments like these are distracting and detract from the narrative. A good writer knows to use such a device sparingly, but Miller indulges in it relentlessly.

By the end of the book, I knew a little more about Elizabethan England, John White, Sir Walter Raleigh, and the nations of the Roanoke area than I did before, although I have qualms about the reliability of Miller’s interpretations of her sources. Her ultimate conclusion about the fate of the colonists seems little different from that of other historians, although she probably presents the case differently. I recommend reading a more straightforward history of Roanoke colony before tackling this book and being prepared for more drama, badly done, than history.

30 November 2006
Copyright © Diane L. Schirf