Category: History

Activism and the limits of moral suasion

As radical an organization as SNCC had always been, its modus operandi had remained but an aggressive variation on the “petition the masters” strategy. Its approach depended upon the federal government’s willingness to respond to “moral suasion,” albeit of a forceful sort. Events in Mississippi had undermined SNCC’s confidence in such a strategy. But it was the convention challenge that foreclosed this strategic option once and for all. In the eyes of the SNCC leadership, the Northern liberal elite had finally shown its true colors; moral force had proven no match for raw political power.

It was one thing to come to this conclusion, quite another to know how to act on it. Having based their entire operation on a politics of personal witness, the SNCC leadership faced enormous obstacles in trying to devise a new tactical agenda. If moral suasion had not worked, what would? Stokely Carmichael’s call for “black power” some two years later was as much a rhetorical symbol of the organization’s failure to resolve this dilemma as it was a real solution to the problem. In the face of impotence, one boasts of potency.

Ironically, then, it was Freedom Summer and the MFDP challenge—the crowning glory of SNCC’s existential style—that exposed the limits of the approach and left the organization in a quandary as to how to proceed. Efforts to resolve the dilemma would embroil the organization in almost continuous controversy for the remainder of its short life.

McAdam, Doug. Freedom Summer. Oxford University Press; Oxford. 1988. p. 121–2

Obviously this has huge relevance to the contemporary climate change activist movement, which is similarly confronted with ineffectiveness and riven by disagreement on how to proceed in response.

Activism and strain on organizations

Using credentials borrowed from sympathetic delegates from other states,a contingent of MFDP [Mississippi Freedom Democratic Party] members gained access to the [1964 Democratic National] convention floor and staged a sit-in in the Mississippi section. The sight of black Mississipians being carried from the convention floor by uniformed, white security officers was but the ultimate ironic denouement to Freedom Summer.

The convention challenge represented the high-water mark for SNCC [Student Nonviolent Coordinating Committee]. The challenge capped what had been an exhilerating but enormously draining and ultimately debilitating summer for the organization. It was not just that the staff was exhausted from months of nonstop effort, or that the challenge itself had failed. From the outset, James Forman and others in SNCC’s inner circle had cautioned that the chances of the challenge succeeding were slim. Instead the effects of the summer cut to the very heart of the organization, calling into question its raison d’être and undermining the very philosophy on which it had been based. The principal components of this philosophy were nonviolence, integration, and an existential politics of moral suasion. There had always been opposition to each of these tenets within SNCC. But consensus within the organization continued to favor all three up to and during the Summer Project. The effect of the project, however, was to destroy this consensus once and for all. All three of these fundamental organizing principles came under increasing attack.

McAdam, Doug. Freedom Summer. Oxford University Press; Oxford. 1988. p. 120–1

Indirect activism effects

The fact that about 17,000 blacks traveled to the courthouse attests to the persistence of the volunteers and the extraordinary courage of those attempting to register. Although only 1,600 of the completed applications were accepted by state registrars, the lonely trips to the courthouse proved to be a major step toward the democratization of voting in Mississippi and throughout the South. The many instances of delay, obstruction, and harassment of the applicants were duly recorded by the volunteers, thus providing the evidence for several important voter discrimination suits. In addition, the inequalities uncovered over the course of the summer helped to generate momentum on behalf of the 1965 Voting Rights Act.

Just as important as these formal political consequences was the effect this activity had on the black community. For its part, the white community observed the registration attempts with something more than benign indifference. In many communities, newspaper editors did their share for the old order by printing daily lists of those attempting to register, thereby making the names of the registrants available to anyone who might by inclined to take offencse at such a brazen act of defiance. Historically, the publication of such lists had been enough to deter all but the most courageous, or craziest, blacks from trying to register to vote. But as more and more people donned their Sunday best for the trip to the courthouse, a curious thing happened: the daily newspaper lists of those registering to vote were transformed from an effective means of social control into a vehicle for gaining prestige in the black community. As one volunteer proudly noted in a letter home, “in Panola County now the Negro citizens look with pride at their names in the Panolian; they point out the names of friends and neighbours and hurry to the courthouse to be enlisted on the honour roll.”

McAdam, Doug. Freedom Summer. Oxford University Press; Oxford. 1988. p. 81

McAdam on Freedom Summer volunteers

Therein lies their significance. For historical currents do not irresistibly propel themselves and everyone in their path. No matter what their broader structural or ideological roots, they both carry along and are carried along by people, who are not merely the passengers of history, but its pilots as well. In the end, social history is little more than the sum of countless individual choices aggregated over time. That it appears otherwise may owe to the fact that although we can do as we choose, we can seldom choose as we please. Ordinarily, people’s choices have the effect of reconfirming and reinforcing the “normal order of things.” What was remarkable about the Sixties was that large numbers of people began, through their choices, to challenge all manner of longstanding social, political and cultural arrangements. This process did not proceed in random fashion, however. Instead, as in all diffusion processes, the objects of change—attitudes about the war, styles of dress, tastes in music, etc.—spread outward in ever-widening circles from an initial core of innovators. The broader societal significance of Freedom Summer lies in the stimulus it afforded this process. Through its radicalization of many of the volunteers, the project created a nucleus of political and (counter) cultural pioneers who returned to their respective colleges and communities outside the South intent on “bringing the message of Mississippi to the rest of the nation.” Though it differed from volunteer to volunteer, that message variously embraced conceptions of the United States, politics, community, human relationships, and sexuality clearly at odds with mainstream values. In short order, these conceptions would attract a wide following, especially among those of the baby-boom generation. That these conceptions would, in turn, be supplanted by even more radical ones many times before the “Sixties wave” began to recede is of little importance. What is important is the role the volunteers played in the formative stages of this process.

McAdam, Doug. Freedom Summer. Oxford University Press; Oxford. 1988. p. 12–13

Americanism and belief in the unbelievable

The Atlantic has an interesting article by Kurt Anderson about why so many Americans believe the crazy things they do. He argues that it’s both rooted in history and particular to the ideologies and self-understanding of the United States:

America was created by true believers and passionate dreamers, and by hucksters and their suckers, which made America successful—but also by a people uniquely susceptible to fantasy, as epitomized by everything from Salem’s hunting witches to Joseph Smith’s creating Mormonism, from P. T. Barnum to speaking in tongues, from Hollywood to Scientology to conspiracy theories, from Walt Disney to Billy Graham to Ronald Reagan to Oprah Winfrey to Trump. In other words: Mix epic individualism with extreme religion; mix show business with everything else; let all that ferment for a few centuries; then run it through the anything-goes ’60s and the internet age. The result is the America we inhabit today, with reality and fantasy weirdly and dangerously blurred and commingled.

It also talks at length about the Esalen Institute in California.

It’s not clear if there is any route back from the aggravation of these relativist, paranoid, post-truth phenomena, as technology enables everyone with an outlandish view to find others who agree and consensus breaks down about which sources of information are credible and who can validate knowledge:

Before the web, cockamamy ideas and outright falsehoods could not spread nearly as fast or as widely, so it was much easier for reason and reasonableness to prevail. Before the web, institutionalizing any one alternate reality required the long, hard work of hundreds of full-time militants. In the digital age, however, every tribe and fiefdom and principality and region of Fantasyland—every screwball with a computer and an internet connection—suddenly had an unprecedented way to instruct and rile up and mobilize believers, and to recruit more. False beliefs were rendered both more real-seeming and more contagious, creating a kind of fantasy cascade in which millions of bedoozled Americans surfed and swam.

Any development which we might optimistically hope would drive us collectively back toward an objective and empirical view of reality grounded in evidence might just as well fuel the social and psychological forces supporting post-truth thinking.

Chinese aid to Pakistan’s nuclear weapons program

Western sources claim that China had provided Pakistan with fissile material in exchange for centrifuge technology assistance. Zia-ul-Haq hoped to exploit the close relationship with the Chinese further in order to protect Pakistan from potential preventative attacks… [T]he impact of Israeli attack on Osirak and the crash of the centrifuges in 1981 forced Zia-ul- Haq to realize that the nuclear program was vulnerable not just to preventive strikes but also to natural calamities. Zia-ul- Haq then dispatched Lieutenant-General Syed Zamin Naqvi and A.Q. Khan to request bomb-grade fissile materials and bomb designs. Their visit bore fruit as Pakistan then received the Chinese CHIC-4 weapon design along with 50 kilograms of HEU in 1981, material sufficient for two bombs. A.Q. Khan confirmed in a purported 2004 letter to his wife, “The Chinese gave us drawings of the nuclear weapon, gave us 50 kg of enriched uranium, gave us 10 tons of UF6 (natural) and 5 tons of UF6(3%).”

According to A.Q. Khan’s accounts, the Chinese nuclear material was kept in storage until 1985. When Pakistan acquired its own uranium enrichment capability and wanted to return the fissile material, China responded that “the HEU loaned earlier was now considered as a gift … in gratitude” for Pakistan’s help with Chinese centrifuges. It was then that KRL “promptly fabricated hemispheres for two weapons and added them to Pakistan’s arsenal.”

Khan, Feroz Hassan. Eating Grass: The Making of the Pakistani Bomb. Stanford University Press; Stanford. 2012. p. 188 (typographical inconsistencies in original)

Diplomacy by toast

In another attempt to dissuade Pakistan from its nuclear path, Kissinger visited Pakistan in August 1976. At the same time, U.S. elections were sparking debates, and Democrat Jimmy Carter’s agenda specifically targeted Kissinger and his relaxed response to India’s nuclear test. As Dennis Kux writes, “Kissinger and Ford were under pressure to demonstrate that they were doing everything possible to prevent Pakistan from continuing its efforts to match India’s nuclear capability.”

Thus Kissinger’s second trip to Pakistan was an attempt to remedy his mistakes. He arrived with an offer of 110 A-7 attack bombers for the Pakistani Air force in exchange for canceling the reprocessing plant purchase [from France], indicating that Congress would most likely approve such a deal. And as a stick, he brandished a possible Democratic victory, hinting that when in power, Carter would certainly make an example of Pakistan. Since that meeting, the popular myth in Pakistan has been that Kissinger threatened Bhutto with “a horrible example,” meant as an ultimatum.

At an official dinner in the city of Lahore, Kissinger and Bhutto engaged in nuclear banter in the midst of toasts. Raising his glass, Bhutto declared, “[Lahore] is our reprocessing center and we cannot in any way curb the reprocessing center of Pakistan.” When Kissinger’s turn for the toast came, he replied, “All governments must constantly ‘reprocess’ themselves and decide what is worth reprocessing.”

Khan, Feroz Hassan. Eating Grass: The Making of the Pakistani Bomb. Stanford University Press; Stanford. 2012. p. 136-7

The strategy behind Pakistani nuclear development

Today, there are three important strategic beliefs [in Pakistan] regarding nuclear weapons that were largely absent when [Zulfiqar Ali] Bhutto took power in 1971 but have since become dominant in Pakistani strategic thought. First, nuclear weapons are the only guarantee of Pakistan’s national survival in the face of both an inveterately hostile India that cannot be deterred conventionally and unreliable external allies that fail to deliver in extremis. Second, Pakistan’s nuclear program is unfairly singled out for international opposition because of its Muslim population. This feeling of victimization is accentuated by a belief that India consistently “gets away with” violating global nonproliferation norms. Third is the belief that India, Israel, or the United States might use military force to stop Pakistan’s nuclear program. Today, these three beliefs—nuclear necessity for survival, international discrimination against Pakistan, and danger of disarming attacks—form the center of Pakistani strategic thinking about nuclear weapons. Collectively, these convictions have served to reinforce the determination of Pakistan’s military, bureaucratic, and scientific establishment to pay any political, economic, or technical cost to reach their objective of a nuclear-armed Pakistan.

Khan, Feroz Hassan. Eating Grass: The Making of the Pakistani Bomb. Stanford University Press; Stanford. 2012. p. 6

Saudi Arabia and the political economy of oil

The fact that oil money helped develop the power of the muwahhidun in Arabia after 1930 and made possible the resurgence of Islamic political movements in the 1970s has often been noted. But it is equally important to understand that, by the same token, it was an Islamic movement that made possible the profits of the oil industry. The political economy of oil did not happen, in some incidental way, to relied on a government in Saudi Arabia that owed its own power to the force of an Islamic political movement. Given the features of the political economy of oil – the enormous rents available, the difficulty in securing those rents due to the overabundance of supply, the pivotal role of Saudi Arabia in maintaining scarcity, the collapse of older colonial methods of imposing anti-market corporate control of the Saudi oilfields – oil profits depended on working with those forces that could guarantee the political control of Arabia: the House of Saud in alliance with the muwahhidun. The latter were not incidental, but became an internal element in the political economy of oil. ‘Jihad’ was not simply a local force antithetical to the development of ‘McWorld’; McWorld, it turns out, was really McJihad, a necessary combination of social logics and forces.

Mitchell, Timothy. Carbon Democracy: Political Power in the Age of Oil. Verso; London. 2013. p. 213 (italics in original)