Archive for June, 2010

Reclaiming the Jeffersonian Tradition of Nullification

Monday, June 28th, 2010

Kevin Gutzman
Campaign for Liberty
June 28, 2010

Thomas E. Woods, Jr., author of such smashes as Meltdown, The Politically Incorrect Guide to American History, and The Church and the Market, has done it again. After reconciling Catholic teaching and free-market economics and after explaining how violation of free-market principles brought on the current depression, Woods here takes on the central issue of our day: what to do about out-of-control government.

Under today’s constitutional law, the “Federal” (really now national) Government can do anything it wants. The speaker of the House literally laughs at the implication that it cannot. For anyone who knows history and loves liberty, this is a worrisome situation.

What to do?

Woods’s answer is to dust off the Jeffersonian tradition of nullification. Nullification lays out the argument for nullification’s constitutionality, describes historic and contemporary instances in which the doctrine has been and is being employed, and advocates that it be used more widely today. Finally, in a very useful appendix, Woods provides some of the classic nullification documents from days gone by. The appendix serves both to arm the reader with pro-nullification arguments and to illustrate the variety of circumstances to which it has been applied.

In his first chapter, “The Return of a Forbidden Idea,” Woods describes the situation we now face as “the ongoing and evidently ceaseless exercise of unconstitutional powers by the federal government.” (p. 19) By reference to the Bring the Guard Home movement, Firearms Freedom Acts, and medical marijuana acts that have been considered and/or adopted in literally dozens of states these past few years, Woods shows that there is an impulse afoot in America to restore the constitutional system. Maybe elite academics have agreed among themselves that the Constitution gets in the way of their bottomless urge to do good, but the people never agreed. They are beginning to bestir themselves from a long constitutional slumber.

Nullification, Woods shows in his second chapter, is the “rightful remedy” to the illness of tyranny. And that is the right word to denote the Federal Government in the current situation: “tyranny,” the ancient Greeks’ word for unconstitutional rule. Note that a tyrant need not be malevolent, he merely must rule unconstitutionally — as the Federal Government does today.

Wordsmith Woods calls the question of the relationship between the government’s behavior and the Constitution’s allocation of powers “the Great Unmentionable.” (p. 21) Federal and state officials alike commonly ignore the question of the Constitution. It is the great and powerful Oz, to be feared despite its powerlessness.

Yet, resignation in the face of usurpation is not the American tradition. Rather, the people who made the Revolution insisted that their colonial legislatures had the primary role in their self-governance, and that the British government shared governmental functions only for the colonists’ convenience. This view was most clearly developed in Virginia, where Richard Bland, Thomson Mason, Landon Carter, and finally Thomas Jefferson elaborated it in the 1760s and 1770s.

This Virginia doctrine, which we can join Woods in calling “Jeffersonian,” did not change with the coming of independence, the Articles of Confederation, or the US Constitution. Those people, and their counterparts in other states, insisted that the Articles affirm that their state retained its sovereignty. They also wrung from nationalists in the Philadelphia Convention a document that retained the federal — not national — nature of the government on which they had long insisted.

That is why in state after state, leading Framers and Ratifiers such as the governors of North Carolina and Virginia and the two chief authors of The Federalist promised that the new government would have only the powers “expressly delegated.” It is also why the Virginia General Assembly protested the adoption of laws that Congress had not been expressly delegated power to adopt from the very first Congress.

The first decade under the current constitution saw one party, the Federalist Party, attempt to remake the US Government into a national government. Like John McCain and Russ Feingold today, John Adams and his allies in Congress wanted to regulate citizens’ criticism of federal officials. In response, Jefferson and his Republican allies promulgated legislative resolutions, the Virginia and Kentucky Resolutions of 1798, setting out their understanding of the limited nature of the delegations of power the states had made in creating the Federal Government. In case the new government tried to grab more power, those two states said, the states “have the right, and are in duty bound, to interpose.” Kentucky, in answering criticisms of its first set of resolutions, adopted a second set the next year saying that in case of unconstitutional and dangerous federal policy, “a nullification … is the rightful remedy.”

The great contribution of Nullification is to show how the Jeffersonian reading of the Constitution resonates today. The short of it, as Woods explains in Chapter 3, “American History and the Spirit of ’98,” is that this Jeffersonian reading of the Constitution was long the majority position in American politics. In fact, from the Virginia and Kentucky Resolutions’ promulgation in 1798 to Franklin Roosevelt’s decision to renege on his 1932 campaign pledges of limited government, most federal elections were won by parties standing for the Jeffersonian view.

Woods is at his acerbic best in describing the campaign of distortion and slander Establishment figures now maintain against the idea of nullification. The distortion lies in their inaccurate insistence that Jefferson and Company invented nullification in 1798 in response to specific circumstances, when in fact the resolutions of 1798 were merely the latest iteration of a long-standing tradition; the slander lies in their attempt to tie all invocations of the right of nullification to the defense of slavery.

Not only was slavery not the issue in 1798, but it was not the issue when nullification was employed in 1809, or when it was brought up in the 1810s, or when it was used in the 1820s, or when it was invoked in the 1830s. Slavery was the issue when states were nullifying in the 1850s, but the nullification was undertaken on behalf of supposed fugitive slaves by abolitionists in those cases. Woods does a masterful job in explaining how nullification has been used in behalf of free elections, free speech, and freedom of the press (1798-1801), against conscription (during the War of 1812), in behalf of free trade (in the 1820s and ’30s), and in favor of due process for blacks.

When Woods uses the word “nullification,” he does not necessarily have in mind formal legislative resistance to federal policy in the mode of the Carolina Nullifiers of 1832-33. Rather, he is thinking of a range of less confrontational measures, from simple refusal by state authorities to respect federal edicts, through adoption of state laws in conflict with federal policy (such as medical marijuana laws), to adoption of state laws claiming control over areas of policymaking that Congress has long since arrogated to itself (such as Firearms Freedom Acts).

As he notes in his last chapter, “Nullification Today,” Woods realizes that these ideas will jar people who are trained in “constitutional law.” After all, he says, that “law” takes as its starting point the assumptions that Congress can do essentially whatever it wants and that state Executive and Judicial departments are more or less subordinate to their federal counterparts. Yet, he again reminds, Thomas Jefferson, James Madison, and a host of other eminent philosopher-statesmen of the Revolution and Early Republic never understood things that way.

So far as they were concerned, “constitutional law” that conflicted with the people’s understanding at the time they ratified the Constitution was not law at all. One did not have to wait for a court ruling to ignore it, because for all intents and purposes it did not exist.

How could that be? Remember: the Revolution was fought for home rule through legislative elections. Only the powers “expressly delegated” to the new-fangled Federal Government made exceptions to that rule. Beyond that, Congress could not go, and if it tried, its effort was unavailing.

For over a century, Woods says, the Federal Government has grown and grown. Electing new officials has not checked that growth, even when those officials were authentically dedicated to reining in the government’s growth. To those who might think of nullification as a risky strategy, Woods’s response is that nothing else is working. Nullification is a tool in the bag of those who want to dam the river of government expansion. It has been used before, and to good ends. It is being used now, for minor purposes. Woods hopes to see it actually implemented in states that understand Obamacare and other such federal initiatives to be unconstitutional. To judge by what is coming out of legislatures these days, perhaps he will get his wish. As he puts it, “We have been helpless spectators long enough.” (p. 143)

The Power of One: Venice, Lousiana Woman Speaks Out Against BP, Feds

Sunday, June 27th, 2010

by Rachael Woodhouse

“Anything that ever starts, starts with one. And if I have to be the one, then I have to be the one.”

Those are the words of Kindra Arnesen, a fisherman’s wife and mother of two from Venice, Louisiana. Since the beginning of the oil crisis in the Gulf of Mexico, Arnesen has been on the front lines in the quest to hold British Petroleum and the Federal Government accountable in their efforts to contain, manage, and clean up the Deepwater Horizon oil rupture. And now, after living in the middle of this nightmare for over two months, she is breaking through the media near-blackout. Arnesen has a dual perspective on this human and environmental disaster – as a resident of a peninsular coastal town economically dependent on commercial fishing and as a cleanup worker for BP.

On June 19th, Arnesen had the opportunity to speak at the Gulf Emergency Summit in New Orleans. She shared key facts from her bird’s eye view of the handling of the disaster. One of the more shocking aspects she revealed is the BP insiders’ code “ponies and balloons.” Arnesen said that this phrase is used when a Federal bureaucrat will be visiting a given area. BP then puts extra clean-up crews at that site for what is essentially little more than a photo op, leaving the area with a bare-bones crew once the official has left.

At the Gulf Emergency Summit, Arnesen revealed that her husband and daughter are now suffering upper respiratory symptoms from the toxic gasses that have been released into the atmosphere. She fears that large numbers of gulf coastal residents are being kept in the dark about the toxicity of the air they are breathing.

Despite the tightly-controlled conditions under which journalists are allowed to film or photograph oil gusher footage, even the major networks have realized they must cover the incident. A recent CBS package showed what is happening to Louisiana’s formerly pristine Grand Isle coastline:

Some may ask why Kindra Arnesen is virtually the only person in Venice who is revealing the dirty secrets of BP’s and the Federal Government’s collusion and ineptitude. But the answer is simple: all of the fisherman who’ve had their livelihoods taken away from them by this disaster are now, in the interest of feeding their families, on BP’s payroll as cleanup workers. Despite Arnesen’s efforts to mobilize her community to join her in speaking out, most people are afraid of being fired by BP and left without income. But never forget her words to CNN reporter Elizabeth Cohen: “Anything that ever starts, starts with one.”

Venice, its waters now contaminated, was a fisherman's dream, offering tuna, wahoo, dolphin, and marlin. (photo: superstrikecharters.com)

Historian Paints Alternative Viewpoint of The American Revolution

Sunday, June 27th, 2010

by Rachael Woodhouse

When Americans think of the Revolutionary War, they often romanticize the events. A tale of nearly Biblical proportions, we see the image of the Founding Fathers acting as David to the British Empire’s Goliath. Rather than a hard truth, what is embedded in our collective consciousness may be closer to being a cozy chimera, according to one prominent historian.

Ray Raphael appeared on GCN’s INN World Report recently to discuss his alternate view of the American Revolution with host Thomas Kiely.
The main claim explored in Raphael’s book states that America “was founded not just by the handful of ‘Founding Fathers’ we have come to revere, but also by the revolutionary activities of hundreds of thousands of patriots.” Furthermore, Raphael contends that these soldiers, America’s first veterans, never quite received the compensation and appreciation they so richly deserved.
 

Ray Raphael is the author of fourteen books. He is noted for his work on the American Revolution and the regional history of Northern California.

“I tell you, the real story is I think truth is stranger than fiction…We’ve fictionalized the story of our founding and made it into cheap little kids’ stories. Things like the plight of the veterans are left out.” Raphael points out that what George Washington wanted was a professional army. The draft as it was originally intended, did not mean that the man drafted had to fight personally, he simply had to provide a soldier for the army.

 “You have to understand who these people were and how it developed. Let me just start you from the beginning about when the war first broke out…Basically, it was all volunteers, and people were all pumped up and gung ho and ‘yeah, let’s go do this thing.’ That worked for a little while, but then the people gotta go home and tend to their crops, and so on, and the volunteers dried up pretty quickly. So, they had to hire people. It was only about a year until they actually started implementing a draft program.”

“The draft was different then, because you could just buy your way out. It’s not you who got drafted. You were responsible for providing a body for the army, and it could be yours or somebody else’s…If you were drafted and you had a slave, you could just send your slave. By sending your slave, you’d exempted both yourself and your son. The effect was that it created a very poor man’s army.”
 
“They were constantly without food, without clothing. We all know the story of Valley Forge, but that was just the tip of the iceberg. It got worse two years later at Morristown. They didn’t have anything to eat. They were eating their dogs, they were eating their shoes, they were eating whatever they could. These people were starving and hungry and cold for the entire war. They just didn’t receive any kind of support, and they got very bitter. So there was this huge rift between the civilians and the professional soldiers.” Raphael says conditions got so bad that soldiers had little choice but to pillage farms, which only increased civilian-soldier tensions.

Many of the Continental Army soldiers who survived the winter of 1777 at Valley Forge did so without shoes.


 “At the end of the war, the civilians, while they had to pay some taxes, they didn’t want to pay any more.” For the soldiers, he says “the less that they got paid, the more they despised the civilians, and vice versa.”

The deteriorating relations had politicians fearing a government takeover by disgruntled soldiers. As a result, the new American government perceived a problem. In order to prevent a feared continuation of the revolution, they wanted to get the soldiers out of the way, so to speak. At the end of the war, there was a move to just disband these people and separate them. Get them home immediately, where they’re not going to be in contact with each other. So they can’t come together and march on Congress for pay or demand anything.”

So what did Revolutionary War veterans really receive for giving their brothers a country? The soldiers were given “a piece of paper that said ‘you’re entitled to a hundred acres of land out in the West, in Ohio country or western New York… It took them 35 years until after the war to get anything.”

Raphael’s current projects are Inventing The American Presidency (due out on Presidents’ Day 2012) The Idiot’s Guide to the Founding Fathers, which he hopes will be “a much more in-depth and comprehensive view of the founding other than the usual, traditional mythologies.”

Raphael’s philosophy that drives his historical research lies in the method. “What I’m really after is ‘what’s the deeper, truer story?’ And to do that, you have to peel off the onion first. There’s a lot of stuff hiding what those true stories are.”

This Independence Day, perhaps we should listen to Ray Raphael and take a moment to reflect on those brave unknowns who gave their all to the cause of the American Revolution.

America Detached from War

Friday, June 25th, 2010

Tom Engelhardt
Campaign for Liberty
June 25, 2010

Bush’s Pilotless Dream, Smoking Drones, and Other Strange Tales from the Crypt

Admittedly, before George W. Bush had his fever dream, the U.S. had already put its first unmanned aerial vehicles (UAVs) or drone surveillance planes in the skies over Kosovo in the late 1990s. By November 2001, it had armed them with missiles and was flying them over Afghanistan.

In November 2002, a Predator drone would loose a Hellfire missile on a car in Yemen, a country with which we weren’t at war. Six suspected al-Qaeda members, including a suspect in the bombing of the destroyer the USS Cole would be turned into twisted metal and ash — the first “targeted killings” of the American robotic era.

Just two months earlier, in September 2002, as the Bush administration was “introducing” its campaign to sell an invasion of Iraq to Congress and the American people, CIA Director George Tenet and Vice President Dick Cheney “trooped up to Capitol Hill” to brief four top Senate and House leaders on a hair-raising threat to the country. A “smoking gun” had been uncovered.

According to “new intelligence,” Iraqi dictator Saddam Hussein had in his possession unmanned aerial vehicles advanced enough to be armed with biological and chemical weaponry. Worse yet, these were capable — so the CIA director and vice president claimed — of spraying those weapons of mass destruction over cities on the east coast of the United States. It was just the sort of evil plan you might have expected from a man regularly compared to Adolf Hitler in our media, and the news evidently made an impression in Congress.

Democratic Senator Bill Nelson of Florida, for example, said that he voted for the administration’s resolution authorizing force in Iraq because “I was told not only that [Saddam had weapons of mass destruction] and that he had the means to deliver them through unmanned aerial vehicles, but that he had the capability of transporting those UAVs outside of Iraq and threatening the homeland here in America, specifically by putting them on ships off the eastern seaboard.”

In a speech in October 2002, President Bush then offered a version of this apocalyptic nightmare to the American public. Of course, like Saddam’s supposed ability to produce “mushroom clouds” over American cities, the Iraqi autocrat’s advanced UAVs (along with the ships needed to position them off the U.S. coast) were a feverish fantasy of the Bush era and would soon enough be forgotten. Instead, in the years to come, it would be American pilotless drones that would repeatedly attack Iraqi urban areas with Hellfire missiles and bombs.

In those years, our drones would also strike repeatedly in Afghanistan, and especially in the tribal borderlands of Pakistan, where in an escalating “secret” or “covert” war, which has been no secret to anyone, multiple drone attacks often occur weekly. They are now considered so much the norm that, with humdrum headlines slapped on (“U.S. missile strike kills 12 in NW Pakistan”), they barely make it out of summary articles about war developments in the American press.

And yet those robotic planes, with their young “pilots” (as well as the camera operators and intelligence analysts who make up a drone “crew”) sitting in front of consoles 7,000 miles away from where their missiles and bombs are landing, have become another kind of American fever dream. The drone is our latest wonder weapon and a bragging point in a set of wars where there has been little enough to brag about.

CIA director Leon Panetta has, for instance, called the Agency’s drones flying over Pakistan “the only game in town” when it comes to destroying al-Qaeda; a typically anonymous U.S. official in a Washington Post report claims of drone missile attacks, “We’re talking about precision unsurpassed in the history of warfare”; or as Gordon Johnson of the Pentagon’s Joint Forces Command told author Peter Singer, speaking of the glories of drones: “They don’t get hungry. They are not afraid. They don’t forget their orders. They don’t care if the guy next to them has been shot. Will they do a better job than humans? Yes.”

Seven thousand of them, the vast majority surveillance varieties, are reportedly already being operated by the military, and that’s before swarms of “mini-drones” come on line. Our American world is being redefined accordingly.

In February, Greg Jaffe of the Washington Post caught something of this process when he spent time with Colonel Eric Mathewson, perhaps the most experienced Air Force officer in drone operations and on the verge of retirement. Mathewson, reported Jaffe, was trying to come up with an appropriately new definition of battlefield “valor” — a necessity for most combat award citations — to fit our latest corps of pilots at their video consoles. “Valor to me is not risking your life,” the colonel told the reporter. “Valor is doing what is right. Valor is about your motivations and the ends that you seek. It is doing what is right for the right reasons. That to me is valor.”

Smoking Drones

These days, CIA and administration officials troop up to Capitol Hill to offer briefings to Congress on the miraculous value of pilotless drones: in disrupting al-Qaeda, destroying its leadership or driving it “deeper into hiding,” and taking out key figures in the Taliban. Indeed, what started as a 24/7 assassination campaign against al-Qaeda’s top leadership has already widened considerably. The “target set” has by now reportedly expanded to take in ever lower-level militants in the tribal borderlands. In other words, a drone assassination campaign is morphing into the first full-scale drone war (and, as in all wars from the air, civilians are dying in unknown numbers).

If the temperature is again rising in Washington when it comes to these weapons, this time it’s a fever of enthusiasm for the spectacular future of drones (which the Air Force has plotted out to the year 2047), of a time when single pilots should be able to handle multiple drones in operations in the skies over some embattled land, and of a far more distant moment when those drones should be able to handle themselves, flying, fighting, and making key decisions about just who to take out without a human being having to intervene.

When we possess such weaponry, it turns out, there’s nothing unnerving or disturbing, apocalyptic or dystopian about it. Today, in the American homeland, not a single smoking drone is in sight.

Now it’s the United States whose UAVs are ever more powerfully weaponized. It’s the U.S. which is developing a 22-ton tail-less drone 20 times larger than a Predator that can fly at Mach 7 and (theoretically) land on the pitching deck of an aircraft carrier. It’s the Pentagon which is planning to increase the funding of drone development by 700% over the next decade.

Admittedly, there is a modest counter-narrative to all this enthusiasm for our robotic prowess, “precision,” and “valor.” It involves legal types like Philip Alston, the United Nations special representative on extrajudicial executions. He recently issued a 29-page report criticizing Washington’s “ever-expanding entitlement for itself to target individuals across the globe.” Unless limits are put on such claims, and especially on the CIA’s drone war over Pakistan, he suggests, soon enough a plethora of states will follow in America’s footprints, attacking people in other lands “labeled as terrorists by one group or another.”

Such mechanized, long-distance warfare, he also suggests, will breach what respect remains for the laws of war. “Because operators are based thousands of miles away from the battlefield,” he wrote, “and undertake operations entirely through computer screens and remote audio-feed, there is a risk of developing a ‘PlayStation’ mentality to killing.”

Similarly, the ACLU has filed a freedom of information lawsuit against the U.S. government, demanding that it “disclose the legal basis for its use of unmanned drones to conduct targeted killings overseas, as well as the ground rules regarding when, where, and against whom drone strikes can be authorized, and the number of civilian casualties they have caused.”

But pay no mind to all this. The arguments may be legally compelling, but not in Washington, which has mounted a half-hearted claim of legitimate “self-defense,” but senses that it’s already well past the point where legalities matter. The die is cast, the money committed. The momentum for drone war and yet more drone war is overwhelming.

It’s a done deal. Drone war is, and will be, us.

A Pilotless Military

If there are zeitgeist moments for products, movie stars, and even politicians, then such moments can exist for weaponry as well. The robotic drone is the Lady Gaga of this Pentagon moment.

It’s a moment that could, of course, be presented as an apocalyptic nightmare in the style of the Terminator movies (with the U.S. as the soul-crushing Skynet), or as a remarkable tale of how “networking technology is expanding a homefront that is increasingly relevant to day-to-day warfare” (as Christopher Drew recently put it in the New York Times). It could be described as the arrival of a dystopian fantasy world of one-way slaughter verging on entertainment, or as the coming of a generation of homegrown video warriors who work “in camouflage uniforms, complete with combat boots, on open floors, with four computer monitors on each desk… and coffee and Red Bull help[ing] them get through the 12-hour shifts.” It could be presented as the ultimate in cowardice — the killing of people in a world you know nothing about from thousands of miles away — or (as Col. Mathewson would prefer) a new form of valor.

The drones — their use expanding exponentially, with ever newer generations on the drawing boards, and the planes even heading for “the homeland” — could certainly be considered a demon spawn of modern warfare, or (as is generally the case in the U.S.) a remarkable example of American technological ingenuity, a problem-solver of the first order at a time when few American problems seem capable of solution. Thanks to our technological prowess, it’s claimed that we can now kill them, wherever they may be lurking, at absolutely no cost to ourselves, other than the odd malfunctioning drone. Not that even all CIA operatives involved in the drone wars agree with that one. Some of them understand perfectly well that there’s a price to be paid.

As it happens, the enthusiasm for drones is as much a fever dream as the one President Bush and his associates offered back in 2002, but it’s also distinctly us. In fact, drone warfare fits the America of 2010 tighter than a glove. With its consoles, chat rooms, and “single shooter” death machines, it certainly fits the skills of a generation raised on the computer, Facebook, and video games. That our valorous warriors, their day of battle done, can increasingly leave war behind and head home to the barbecue (or, given American life, the foreclosure) also fits an American mood of the moment.

The Air Force “detachments” that “manage” the drone war from places like Creech Air Force Base in Nevada are “detached” from war in a way that even an artillery unit significantly behind the battle lines or an American pilot in an F-16 over Afghanistan (who could, at least, experience engine failure) isn’t. If the drone presents the most extreme version thus far of the detachment of human beings from the battlefield (on only one side, of course) and so launches a basic redefinition of what war is all about, it also catches something important about the American way of war.

After all, while this country garrisons the world, invests its wealth in its military, and fights unending, unwinnable frontier wars and skirmishes, most Americans are remarkably detached from all this. If anything, since Vietnam when an increasingly rebellious citizens’ army proved disastrous for Washington’s global aims, such detachment has been the goal of American war-making.

As a start, with no draft and so no citizen’s army, war and the toll it takes is now the professional business of a tiny percentage of Americans (and their families). It occurs thousands of miles away and, in the Bush years, also became a heavily privatized, for-profit activity. As Pratap Chatterjee reported recently, “[E]very US soldier deployed to Afghanistan and Iraq is matched by at least one civilian working for a private company. All told, about 239,451 contractors work for the Pentagon in battle zones around the world.” And a majority of those contractors aren’t even U.S. citizens.

If drones have entered our world as media celebrities, they have done so largely without debate among that detached populace. In a sense, our wars abroad could be thought of as the equivalent of so many drones. We send our troops off and then go home for dinner and put them out of mind. The question is: Have we redefined our detachment as a new version of citizenly valor (and covered it over by a constant drumbeat of “support for our troops”)?

Under these circumstances, it’s hardly surprising that a “pilotless” force should, in turn, develop the sort of contempt for civilians that can be seen in the recent flap over the derogatory comments of Afghan war commander General Stanley McChrystal and his aides about Obama administration officials.

The Globalization of Death

Maybe what we need is the return of George W. Bush’s fever dream from the American oblivion in which it’s now interred. He was beyond wrong, of course, when it came to Saddam Hussein and Iraqi drones, but he wasn’t completely wrong about the dystopian Drone World to come. There are now reportedly more than 40 countries developing versions of those pilot-less planes. Earlier this year, the Iranians announced that they were starting up production lines for both armed and unarmed drones. Hezbollah used them against Israel in the 2006 summer war, years after Israel began pioneering their use in targeted killings of Palestinians.

Right now, in what still remains largely a post-Cold War arms race of one, the U.S. is racing to produce ever more advanced drones to fight our wars, with few competitors in sight. In the process, we’re also obliterating classic ideas of national sovereignty, and of who can be killed by whom under what circumstances. In the process, we may not just be obliterating enemies, but creating them wherever our drones buzz overhead and our missiles strike.

We are also creating the (il)legal framework for future war on a frontier where we won’t long be flying solo. And when the first Iranian, or Russian, or Chinese missile-armed drones start knocking off their chosen sets of “terrorists,” we won’t like it one bit. When the first “suicide drones” appear, we’ll like it even less. And if drones with the ability to spray chemical or biological weapons finally do make the scene, we’ll be truly unnerved.

In the 1990s, we were said to be in an era of “globalization” which was widely hailed as good news. Now, the U.S. and its detached populace are pioneering a new era of killing that respects no boundaries, relies on the self-definitions of whoever owns the nearest drone, and establishes planetary free-fire zones. It’s a nasty combination, this globalization of death.

The Brilliant But Confused Radicalism of George Orwell

Friday, June 25th, 2010

Jeff Riggenbach
Campaign for Liberty
June 25, 2010

Eric Arthur Blair, who is best known under his pseudonym, George Orwell, was born 107 years ago this month in India, where his father was a British civil servant. His father’s job, according to Orwell biographer Gordon Bowker, “was to oversee the growing of opium, mainly for export to China.” Though young Eric’s mother had herself grown up in Burma, the daughter of yet another British civil servant, she had long since tired of Asia; and when her son was only a year old she successfully lobbied her husband to ship her and their two children — Eric and his older sister, Marjorie — back to England. Eric did not see his father again for eight years, until he was nine years old and had come home for Christmas vacation from his “prep school,” St. Cyprian’s.

Here in the States, a “prep school” is a high school; it preps — that is, it prepares — its students for college, which, on this side of the Atlantic is something that comes after high school and comprises, in effect, grades 13 through 16. In the England Eric Blair grew up in, however, a “prep school” was for children 8 to 13. What it was preparing these children for was what we would call “high school,” but what Eric grew up thinking of as “college.” College, in turn, prepared you for university.

Eric was sent to St. Cyprian’s when he was 8 years old and remained there until he was 13, whereupon he transferred for another five years to Eton College — a very famous and very expensive private high school, long favored by the British upper classes. After Eton graduated him in 1921, he never went to school again. Why? Orwell answered that question in an autobiographical essay called “Such, Such Were the Joys,” written in the early 1940s but never published until the early ’50s, a few years after his death, and then only in the United States. It was not published in England until nearly 20 years after his death.

In this essay, Orwell judged the education he had received at St. Cyprian’s to be inferior. “The whole process,” he wrote,

was frankly a preparation for a sort of confidence trick. Your job was to learn exactly those things that would give an examiner the impression that you knew more than you did know, and as far as possible to avoid burdening your brain with anything else. Subjects which lacked examination value, such as geography, were almost completely neglected, mathematics was also neglected. . . science was not taught in any form — indeed it was so despised that even an interest in natural history was discouraged — and even the books you were encouraged to read in your spare time were chosen with one eye on the “English paper.” Latin and Greek, the main scholarship subjects, were what counted, but even these were deliberately taught in a flashy, unsound way. We never, for example, read right through even a single book of a Greek or Latin author: we merely read short passages which were picked out because they were the kind of thing likely to be set as an “unseen translation.”

At St. Cyprian’s, Orwell remembered,

history was a series of unrelated, unintelligible but — in some way that was never explained to us — important facts with resounding phrases tied to them. Disraeli brought peace with honour. Clive was astonished at his moderation. Pitt called in the New World to redress the balance of the Old. And the dates, and the mnemonic devices. (Did you know, for example, that the initial letters of “A black Negress was my aunt: there’s her house behind the barn” are also the initial letters of the battles in the Wars of the Roses?)

He also remembered the history teacher calling out dates to the class and “the keener boys leaping up and down in their places in their eagerness to shout out the right answers” — the historical events that had taken place on those dates — “and at the same time not feeling the faintest interest in the meaning of the mysterious events they were naming.”

But worse than the pedagogical limitations of the place — in Orwell’s memory, at least — were the cruelties and brutalities it employed and encouraged among its students. Orwell remembered his years at St. Cyprian’s as like “being locked up. . . in a hostile world,” a world in which you had “to be perpetually on your guard against the people surrounding you. At eight years old you were suddenly taken out of this warm nest and flung into a world of force and fraud and secrecy, like a gold-fish into a tank full of pike.”

Orwell knew, of course, that not everyone’s home was really a “warm nest.” He considered his own home to be far from optimal, for once he had become reacquainted with his father, he had learned that, as he put it, “I . . . disliked my own father . . . who appeared to me simply as a gruff-voiced elderly man forever saying ‘Don’t.’” Still, he wrote, “your home might be far from perfect, but at least it was a place ruled by love rather than by fear.” For that reason alone, Orwell argued, “boarding schools are worse than day schools. A child has a better chance with the sanctuary of its home near at hand.”

School life was not only ruled by fear, it was best symbolized by the image of a soccer, or perhaps a rugby match. “Football,” he wrote,

is not really played for the pleasure of kicking a ball about, but is a species of fighting. The lovers of football are large, boisterous, nobbly boys who are good at knocking down and trampling on slightly smaller boys. That was the pattern of school life — a continuous triumph of the strong over the weak. Virtue consisted in winning: it consisted in being bigger, stronger, handsomer, richer, more popular, more elegant, more unscrupulous than other people — in dominating them, bullying them, making them suffer pain, making them look foolish, getting the better of them in every way. Life was hierarchical and whatever happened was right. There were the strong, who deserved to win and always did win, and there were the weak, who deserved to lose and always did lose, everlastingly.

One of the main ideas inculcated in students at St. Cyprians, was, as Orwell put it, “something called ‘guts’ or ‘character,’ which in reality meant the power to impose your will on others.”

The will of the headmaster of St. Cyprian’s — and the will of his wife, who ran the school with him — was imposed on the students in the form of a series of beatings — beatings administered, sometimes by the headmaster himself, sometimes by certain favored older boys who were, in effect, licensed to beat younger boys. “I . . . remember, more than once,” Orwell writes, “being led out of the room in the middle of a Latin sentence, receiving a beating and then going straight ahead with the same sentence, just like that.” All in all, Orwell wrote, attending St. Cyprian’s was about “as bad as [being] in an army,” but perhaps not quite as bad as being “in prison.”

After five years at St. Cyprian’s and another five years at Eton, Eric Blair decided he’d had enough of school and never went back. Instead, he followed in his father’s footsteps, signing up for the British civil service. But after spending yet another five years as a police officer in Burma, he knew a civil-service career in Asia was not for him. He had enough saved from his years as a policeman to live for about a year, so he quit his job and moved to Paris, where he had decided to try to make it as a writer.

His eccentric, bohemian Aunt Nellie, his mother’s sister, lived there — she was, in fact, living there in sin with an anarchist named Eugène Adam — and she was helpful to young Eric in many ways in the nearly two years he spent in Paris, 1928 and 1929. She fed him as often as he’d let her, and her elderly anarchist boyfriend gave young Eric much to think about under the heading of politics. Orwell biographer Gordon Bowker says that young Eric went to Paris with “an almost anarchistic hatred of authority,” and returned to England nearly two years later with “an even more anti-authoritarian outlook.” He was unwilling, however, to live off his aunt’s largesse.

Though it took him only a few months in Paris to get into print — under the name “E.A. Blair” — he was unable to earn enough from his writing to pay his bills. When he ran out of money, he lived as a bum rather than sponge off his Aunt Nellie. He continued this practice after returning to England late in 1929, and it was this period of living hand to mouth that provided him with the experience he needed to write his first book, a piece of thinly fictionalized reportage called Down & Out in Paris & London, which was published in 1933 under the name “George Orwell.”

Up to then, all of young Eric’s journalism — mostly book reviews and articles on cultural and political subjects for weekly, fortnightly, and monthly magazines — had appeared under the name “E. A. Blair.” It continued to do so for another couple of years, but starting in 1935, all those articles and reviews, as well as a steady flow of books, came out under the name George Orwell: a novel called Burmese Days; other novels called A Clergyman’s Daughter, Coming Up for Air, and Keep the Aspidistra Flying; there were also two volumes of reportage — Homage to Catalonia on the Spanish Civil War and The Road to Wigan Pier on poverty in Northern England.

None of these books sold particularly well — decently, but not particularly well — and though the periodical work became more and more frequent, it was never especially remunerative. Eric Blair — George Orwell — scraped by, but little more. He did this through the ’30s and through the war that followed, and then, suddenly, he hit it big.

The vehicles for his breakthrough were a short, satirical novel called Animal Farm, which tells of the efforts of the animals at Manor Farm to overthrow their human rulers and establish a communist utopia under the leadership of the pigs — this was published in 1945 — and a much longer, brutally naturalistic novel of a totalitarian future called Nineteen Eighty-four, published in 1949. These two books made Orwell rich, but he was dead from tuberculosis before the winter of 1949-1950 had ended, aged 46, so he had precious little time to spend any of his new riches on anything but medical bills.

A few years after Orwell’s death, as I have noted, his unflattering memoir of his years at St. Cyprian’s finally saw print in the United States. And when it did, it became the subject of an essay in the New Yorker by the British journalist Anthony West.

West noted that “most of [the terrifying things in Nineteen Eighty-four] “clearly derive from the experience described in ‘Such, Such Were the Joys.’” At St. Cyprians, West reminds his readers, “the headmaster’s wife . . . seemed to be spying on Orwell all the time” and “seem[ed], by some kind of magical omniscience, to know what every boy does and even what he thinks.”

In Nineteen Eighty-four, of course, every room of every dwelling is equipped with a device called a “telescreen” — a sort of two-way TV. “The telescreen received and transmitted simultaneously,” Orwell wrote.

Any sound that Winston made, above the level of a very low whisper, would be picked up by it; moreover, so long as he remained within the field of vision which the metal plaque commanded, he could be seen as well as heard. There was of course no way of knowing whether you were being watched at any given moment. How often, or on what system, the Thought Police plugged in on any individual wire was guesswork. It was even conceivable that they watched everybody all the time. But at any rate they could plug in your wire whenever they wanted to. You had to live — did live, from habit that became instinct — in the assumption that every sound you made was overheard, and, except in darkness, every movement scrutinized.

Anthony West contended that if you read Nineteen Eighty-four closely, you would see — must see — that “the whole pattern of society [in the novel] shapes up along the lines of fear laid down in ‘Such, Such Were the Joys’ until the final point of the dread summons to the headmaster’s study, for the inevitable beating. In ’1984,’ the study becomes Room 101 in the Ministry of Love, and the torturers correspond closely to the schoolmasters.” In effect, West argued, “what [George Orwell] did in ’1984′ was to send everybody in England to an enormous [St. Cyprian's] to be as miserable as he had been.”

The American science-fiction writer C.M. Kornbluth agreed with West. In a lecture he delivered at the University of Chicago early in 1957, Kornbluth pointed out a few other parallels between Orwell’s experience at St. Cyprian’s and Winston Smith’s experience living in Airstrip One in Oceania in the year 1984 — parallels which West had either overlooked or felt it unnecessary to identify explicitly. Kornbluth noted, for example, that “sexual activity is forbidden to Winston Smith as it is to a boy under pain of dire punishment.” He noted also that “there are no laws or clear-cut rules of conduct for Winston Smith to obey; he, like a child, may transgress without meaning to. He must not only do what is right, he must be good.”

Orwell biographer Gordon Bowker acknowledged in 2003 that Anthony West’s way of reading Nineteen Eighty-four “has been rather dismissed by critics, but,” he wrote, “that there are associations and reverberations [connecting Nineteen Eighty-four and "Such, Such Were the Joys"] cannot be denied.” According to Bowker, Orwell “certainly developed” the “individual consciousness to pit against unreasonable authority” while at St. Cyprians.

The small boy waiting outside [the headmaster's] study for a beating is only the youthful version of Winston Smith waiting to be summoned to Room 101. The deceitfulness of authority, the feeling that spies are everywhere, the harsh cross-examinations, the rote learning in an atmosphere of threat — these are all present in both essay and novel.

It seemed to Orwell, according to Bowker, that “whereas most English people found it impossible to understand what life under a totalitarian regime might be like, boys who went to boarding schools were better prepared.”

In one of the radio talks he wrote and presented for the BBC during World War II, Orwell said, “A human being is what he is largely because he comes from certain surroundings, and no one ever fully escapes from the things that have happened to him in early childhood.” The following year, in an essay called “Why I Write,” he elaborated on this idea a bit. Before a writer “ever begins to write,” Orwell asserted, “he will have acquired an emotional attitude from which he will never completely escape.” For “if he escapes from his early influences altogether, he will have killed his impulse to write.”

Few of us today go to boarding schools. Few went to them a hundred years ago, when young Eric Blair did. Why, then, did so many millions of readers on both sides of the Atlantic Ocean respond so strongly to a political nightmare based on its author’s unhappy experience at an English boarding school? Why did these readers make Nineteen Eighty-four not only a huge and perennial bestseller on both sides of the Atlantic, but also, probably, the most widely influential libertarian novel ever published? Because, as Orwell himself acknowledged, “everything that happened to me at St Cyprian’s could happen in the most ‘enlightened’ school, though perhaps in subtler forms.”

The totalitarian essence of the St. Cyprian’s experience — the experience of being dominated, bullied, spied on; the experience of being made to suffer pain and to look foolish by more powerful others against whom one had no defense — this could be visited upon a child at almost any sort of school one could imagine. It is, then, the compulsory school experience we have to examine, not just the St. Cyprian’s experience, or the early-20th-century British boarding school experience. Some libertarians, like John Holt, have thought about all this and decided that a society without schools — at least for those too young to choose for themselves whether to attend one — would be a better society. The “homeschoolers” who populate the movement Holt launched back in the 1970s agree.

One doesn’t have to read far into the works of George Orwell to discover that he had no understanding of economics whatsoever and was not personally a libertarian in the sense we have in mind when we use that word today. He was a permanently confused but authentically and radically antiauthoritarian democratic socialist. He was the kind of modern leftist few modern-day libertarians would have any trouble getting along with, making common cause with, collaborating with. George Orwell presents us with yet another case of a writer who was not himself a libertarian as we understand the term today, but whose last two novels, Animal Farm and Nineteen Eighty-four, have earned him a place in the libertarian tradition.