Atlantic history

The Problem of Democracy: Radical Political Traditions in the Revolutions of 1848

By guest contributor Pamela C. Nogales C.

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Henri Félix Emmanuel Philippoteaux, Lamartine in front of the Town Hall of Paris rejects the red flag on 25 February 1848

Prompted by the experience of the second world war, historian Lewis Namier described the undemocratic birth of modern republics in his 1848: The Revolution of the Intellectuals (1944) and warned of the unintended consequences of nineteenth-century liberal ideals. On the process of nation-making, he wrote, “States are not created or destroyed, and frontiers redrawn or obliterated, by argument and majority votes;” rather, “nations are freed, united, or broken by blood and iron, and not by a generous application of liberty and tomato-sauce; violence is the instrument of national movements.” He reminded historians that forging national democracies had required men of influence and wealth, who were capable of combining their force to create a government and to defend it against imperial bayonets. Thus, if successful, the government of a democratic nation was composed of those who were victorious in seizing the political leadership of a new state and using its executive force to fight hostile forces—both from outside and within. While their final aim was a world without war, European liberals of the nineteenth century imagined that this end required a national government ready and willing to defend itself against armed invasion and domestic insurrection. It was common, for example, for liberal papers in Prussia to call for war against the Russian Empire in order to secure the success of democratic republics. Thus, already by 1848, the contest for democracy was bound up with the problem of executive force and raised difficult questions about the appropriate means to an end.

Liberals’ strategic orientation toward state governments corresponded to the political realities of 1848. The Austrian, Prussian and Russian Empires, the pillars of the old eighteenth-century “Holy Alliance,” aimed to extinguish any spark of national revolution. And in the end, they were successful—this time, with the help of the soon-to-be French emperor, Louis Bonaparte. In the German states, the Frankfurt National Assembly was dissolved, and revolutionary governments and rebellions were crushed by Prussian troops; Bonaparte dismantled the French National Assembly in Paris, reestablished the monarchy and helped to restore Papal rule in the Italian peninsula; and the republican Magyar government in Hungary was toppled by a joint army of Russian and Austrian forces. This international defeat was among the most formative, political experiences of an entire generation of reformers and it signaled a split in the liberal tradition in Europe and beyond. Political demarcations shifted and became considerably more pronounced after the failure of the revolutions. The republicans, socialists and anarchists of this generation drew different lessons from these conflicts. But at the center of their disputes was the role of the nation in creating a democratic society.

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Ferdinand Schröder’s caricature of the suppression of the revolutions of 1848 (published in the Düsseldorfer Monatshefte, August 1849)

While the initial American response to the 1848 revolutions was overwhelmingly positive, the excitement over the French revolution was short-lived in the American capital. The Polk administration sustained the recognition of the new French republic by the U.S. Minister in Paris, Richard Rush, but several government officials preferred a mere congratulatory message—if any. South Carolina’s John Calhoun suggested that the Senate withhold their esteem until a new French Constitution was drafted and a permanent government was installed. Only then would it be possible to know if the national government deserved the Senate’s approbation. A cautious attitude was required because, as Whig Congressman Samuel Phelps of Vermont noted, “when the wheel of revolution begins to revolve, who can…tell where it will stop.”

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Walt Whitman’s poem “Resurgemus,” paying tribute to the Revolutions of 1848 (published in the New York Daily Tribune, June 21, 1850).

While Calhoun prioritized the stability of the American republic above the risky upheavals of the Parisian workers, abolitionist Fredrick Douglass argued that to abandon the people of France because they demand freedom, jobs and better wages, amounted to a betrayal of America’s revolutionary roots. But Calhoun’s perspective was more representative of the majority of the Senate than those held by the radical abolitionists.

Ambivalence toward the European socialists was common among the liberals in the United States. Of special concern were the French National Workshops, a state program designed to facilitate the employment of all laborers. Whig Senator Daniel Webster commented on the new constitution, which guaranteed “to all Frenchmen, not only liberty and security, but also employment and property.” For Webster this was an impossible task, “How can any government fulfill such a promise?”

The New Orleans Daily Picayune wondered why the French would riot after they were given the vote. Why rebel against their own constituent assembly? Charles A. Dana, a Boston novelist and European correspondent for the New-York Tribune, offered a radical interpretation. He explained that the Revolution of 1789 aimed to destroy feudalism, while the new revolution was “to destroy the moneyed feudalism and lay the foundations of social liberty.” New England poet James Russell Lowell shared Dana’s interpretation when he called 1848 the first social revolution of the modern world. Lowell wrote that the “first French Revolution was only the natural recoil of an oppressed and imbruted people.” In contrast, “the Revolution of 1848 [was] achieved by the working class,” and “at the bottom of [it] lies the idea of . . . social reorganization and regeneration”.Faced with armed citizens in the streets of Paris, the French liberals were forced to confront the “social question” squarely.

The forceful confrontation with the social question was provoked from outside liberal circles. Outside of France, European liberals were supporters of constitutional monarchies, that is, they were the defenders of parliamentary sovereignty over the dynastic power of kings. But they displayed outright contempt for the uneducated masses and had no intention of giving working people the vote. During the revolutions of 1848, it was those who fell under the label “social democrats” who were alone in demanding the extension of the franchise beyond the propertied classes. Among them was a motley crew of utopian socialists, Christian communists and “red Republicans” who rejected an elite democracy for a greater vision of political participation. These radicals were also in conversation with anarchists of different stripes, as well as women like George Sand, the revolutionary French socialist, who included women’s emancipation as part of her utopic demands. These radicals targeted the problems posed by the “hungry ’30s,” the rampant famine in the countryside, the rise in unemployment among city laborers and the decline of the artisan system of production. They argued that contemporary social inequality was hardly a natural outcome of talent, rather, it was a problem of society and thus could be resolved if made subject to politics. The disparate political tendencies grouped under social democracy were thus connected by the belief that the democratic revolutions of previous centuries promised a vision for human emancipation yet to be realized, but one that was receding from view amidst the changing social relations of the nineteenth century. While trying to recover past promises, radicals began to demand a future otherwise unimaginable from the perspective of European liberals alone.

What is the role of the modern nation in the long battle to achieve democracy? This was the question posed in 1848.  Liberals, anarchists, and socialists all attempted to answer this question in thought and political practice. Their ideological differences did not correspond to sociological demarcations—they did not “express” a class position. Rather, the differences between these traditions must be found in their intellectual histories as well as their political practice. And we can hardly understand the meaning of these differences without a grasp of the shared concerns across these traditions.

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Thibault, “Barricades After the Attack, Rue Saint-Maur” (June 26 1848)

It has become commonplace over the course of the twentieth century to imagine the political traditions of anarchism and socialism as fundamentally opposed to classical liberal values. From this perspective however, it is impossible to understand why an insurrectionary anarchist like Louis-Auguste Blanqui spoke of the French liberal Benjamin Constant as “one of the firmest upholders of French freedom”; why Karl Marx felt indebted to Adam Smith and John Locke for their conception of civil society; why during 1848 and ’49, the red flag was carried sometimes in opposition to but sometimes as a supplement to the tricolor of French republicans; or why the radical tailors of the 1840s reading Gracchus Babeuf out loud in their Parisian workshops still supported small-property ownership as a fundamental right of all free citizens. What we miss by setting up a strict antinomy between these political traditions are their embedded intellectual histories and their entanglement in the revolutionary history of the nineteenth century. We overlook how these ideas were tested, reconfigured and revised in response to the on-going attempts to transform society. And we do a disservice to intellectual history by treating political ideas as static concepts (as hardened “ideology”), rather than deriving their hermeneutic force from the transformative potential they carried at the time of their articulation.

Pamela C. Nogales C. is a Ph.D. candidate in American history at New York University, working on radical political thought on both sides of the Atlantic, with a special interest in the mid-nineteenth century crisis of democracy, the social question, and the contributions by nineteenth-century European political exiles in the United States. She is currently working on her dissertation, “Reform in the Age of Capital: The Transatlantic Roots of Radical Political Thought in the United States, 1828–1877.” She is based in Berlin and can be reached at pam.nogales@gmail.com

Domingo Faustino Sarmiento, New England, and hemispheric visions

By Editor Derek Kane O’Leary

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Bela Pratt, model of proposed monument of Domingo Faustino Sarmiento (1916), Boston Archives and Records Management, Collection 0245.001.

American sculptor Bela Pratt imagined the above statue in 1916, but it was never built. In 1913, the Argentine congress had allotted $50,000 for a monument to their former President, renowned educator and man of letters Domingo Faustino Sarmiento (1811-1888; presidency, 1868-1874) to be placed in Boston, Massachusetts. It was intended to celebrate his long-held affinity with the city and some of its famed residents. World war intervened, Pratt passed away, and sixty years elapsed before this tribute to Sarmiento arose on Boston’s Commonwealth Avenue, bearing a quite different aesthetic and story.  Dedicating that statue in 1973 before a crowd of locals and the Argentine diplomatic community, Mayor Kevin White reflected, “Sarmiento’s long journey back to the states has symbolic meaning; it helps to underscore both the historical importance of his pioneering role in education…and the yet unfulfilled challenge of achieving global peace and understanding through cultural exchange.” The statue now stands as the penultimate figure in the monuments marking the axis of Commonwealth Avenue. Sternly stepping forward into distinction from the rough bronze, he seems to brace himself against the world. He recalls a cloaked, much aged, and more somber kouros.

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Statue of Domingo Faustino Sarmiento, erected in 1973, Boston, Massachusetts.

White’s oration muffled much of Sarmiento’s life and his relationship with the United States, and the monument chiseled away the far more pointed symbolism of the 1916 model. The dedication reduced Sarmiento to an agent of modern education cast in the American mold, and implied that his subordinate and aspiring stance toward the U.S. should be a model for the world to follow. Depicting Sarmiento as a synecdoche for Argentina, and Boston as one for the U.S, the local rhetoric certainly refracted through the global prism of the Cold War. It does illustrate the extent to which monuments can become disembodied from their historical subject and context. But this is not to say that either dedication or statue was wrong about Sarmiento. Indeed, White’s depiction preserves in essential ways how a lot Bostonians would have understood the Argentine during his presidency a century ago, and the forward motion of the solitary bronze captures some of the meaning that many nineteenth-century New Englanders would have perceived in Sarmiento’s life.  However, if we keep the 1916 model in mind instead, it can in fact bring us somewhat closer to Sarmiento’s historic role within the Western Hemisphere.

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Sarmiento quickly assembled and published in 1866 a commemoration of Lincoln, which he distributed to U.S. acquaintances.

In the post-Civil War U.S., Sarmiento fastened in the minds of elite New Englanders as an avatar of their values on the Argentine frontier. In exile during the military dictatorship of Juan Manuel de Rosa (1835-1852), Sarmiento first encountered Horace and Mary Mann in West Newton, Massachusetts in 1848, a crucial coda to a larger Atlantic tour of educational systems Europe. Enamored of their pedagogy, Sarmiento upon his return south would expand vastly on his earlier efforts to reform and extend education in South America. As ambassador to the U.S. from 1866 until his election, he increasingly appeared to his U.S. interlocutors as a South American Horace Mann. From the vantage point of the Charles River, it was surely validating to envision Sarmiento dispensing copies of his favorite book, Benjamin Franklin’s Autobiography, to students in the myriad new schoolhouses of the Argentine frontier. Mary (able in both Spanish and French, which enabled her to translate and communicate with Sarmiento) curated his image before the American public. She translated his classic work Facundo (1845) in 1868, which she scaffolded with a sweeping history of Argentina and glowing biography of its author. This served to amplify his prestige among the New England intelligentsia—which he thought beneficial to his political aspirations in Argentina; meanwhile, for her it promised to perpetuate the educational mission of her departed husband. (Their correspondence sprawled into the 1880s, comprising hundreds of letters.)

But Sarmiento called for a far more robust version of hemispheric integration than this, and therein we can detect a more complex and troubling historical kinship between North and South. Seldom at his station in the dreary capital, Sarmiento as ambassador roved the Northeast, forging connections with leading industrialists, military specialists, educators, and scholars. In 1866, in a notable example, he addressed the local intellectual, industrial, and business elite assembled at the Rhode Island Historical Society. With their expertise and capital flowing southward, he proposed merging the cloven paths of the northern and southern continents into one progressive historical trajectory. U.S. military officers to build forts against indigenous attacks; railroad and canal builders to incorporate their lands; schoolteachers to civilize them and the hoped for mass infusion of Northern European immigrants, and historians to craft the story. The intellectual disparity he perceived between North and South especially troubled him. Indeed, he flatteringly lamented to his audience, to tell the tale of Argentina’s ongoing war with Paraguay, the historian would need to peruse the archives and libraries of Providence.

To argue for this inter-American future, he looked to the past, and this drew him deeper into the Rhode Island archive and U.S. historical narrative. Long after the independence of the lands that would become Argentina, he yearned still to expunge what he perceived as the debilitating legacy of Spanish colonial misrule. In the U.S. he perceived a society and government guided by undiluted Anglo-Saxon reason and republican virtue; at home he bemoaned the legacy of a Hispanic population-which he portrayed as Medieval- mixed with a native population-which he saw as oriental.  In short, he articulated a broader version of the historical narrative of U.S. exceptionalism, generated in spaces like the Rhode Island Historical Society and its peer institutions.

Sarmiento spoke in the spirit of the American jeremiad, imagining the regeneration of South American civilization against barbarism—to use the lexicon of his famous Facundo. To an audience well-acquainted with the mammoth historical works of William Hickling Prescott on the Spanish conquest of America and John Lothrop Motley on the Dutch Republic, he performed a historiographical flourish. Snidely, he queried which century and civilization Prescott hailed from, given the renowned historian’s light-handed treatment of Hernán Cortés’s depredations. But enthusiastically turning to Motley’s account of the Dutch revolt against Spanish rule, Sarmiento depicted the subsequent history of the new world as two great oceanic arcs emerging from that Low Countries battleground: the one by Pilgrims exiled to North America via Holland, bearing liberal principles of government; the second southward, borne by Spanish captains, who in the Spanish-Dutch conflict had “learned to harden themselves to crime and to the violation of divine laws.” Disregarding the far more complex ethnic landscape of New England and echoing a familiar version of the Black Legend, this vision of a bifurcated, almost Manichean hemispheric history would have resonated with the crowd. For both Sarmiento and his northern audience, the call for a North American model for the southern continent would have rung as a pleasing analogy to post-Civil War federal reconstruction of the South.

In promoting a collaborative future and renouncing a riven past, however, he then appealed to a deeper, pre-historic, and ostensibly non-European layer binding together the hemisphere, and which he imagined as inspiration for a shared historic purpose.

“Beyond th­e frontiers and the present, are the monuments of a civilization which has had its dark age but not its renaissance. America has her petrified cities, the abode of a great people who flourished in them, pyramids which rival those of Egypt, temples and palaces which now fertilized the trunks of trees centuries old…when these monuments, which begin with the mound and end with enormous masses of hewn stone, sculptured with a thousand hieroglyphics, have been studied, classified and compared, the history of both Americas will begin upon the same page…”

Here, Sarmiento has pealed back the layers of the archive, moving from contemporary geopolitics in South America, to trans-Atlantic colonization, to indigenous American civilization. Argentina’s preeminent nineteenth-century man of letters had early and untiringly leveraged writing to enhance personal and national power. By asserting cultural continuity among a markedly diverse range of pre-contact earthen and stone structures, Sarmiento was not positing a new take on hemispheric history, but petitioning that Argentina be inscribed on equal terms within it.

In claiming this shared path, lamenting a later historical divergence, and proposing a common future, Sarmiento sought to conjoin the histories of North and South America. Toward this end, what he modeled on the U.S.—and New England in particular—was much more than the pedagogy for which he was and has been known. It was a program for the coercive acquisition and industrialized integration of vast expanses of territory, and the ideal of perpetuating the Anglo-Saxon legacy of Europe in the Americas against lesser elements. Within the creeping logic of scientific racism, he would by the 1880s see these divergent American paths as the outcome of racial segregation and Anglo-Saxon purity in the North, and the mingling of Spanish and indigenous bloodlines in the South. (This is clearest in his 1883 Conflictos y Armonias de las Razas en America, dedicated to Mary Mann.)

In the 1916 model, Sarmiento, wreathed in laurels and Roman garb, sits atop the quarterdeck of his ship of state. Along the vessel’s side is etched “Education Courage Progress.” Charismatic rowers urge the vessel forward. Upon its prow, a martial and masculine version of Columbia holds Argentina in his arm, reaching out to that future with the other. For good measure, the brig is equipped with a spiked battering ram. The rhetorical construction of Sarmiento in the postwar U.S. press, among the contemporary New England republic of letters, and on Commonwealth Avenue today have disentangled the extraordinary educational impact of Sarmiento’s civilization project from the violence, coercion, and racial theory with which it was bound up. What we read in the inscription and form of Sarmiento’s statue today is a ripple of a much more complex reality.

A conversation with Prof. Surekha Davies: From our occasional podcast series

In our inaugural podcast, Contributing Editor Cynthia Houng speaks with Prof. Surekha Davies about her book, Renaissance Ethnography and the Invention of the Human: New Worlds, Maps and Monsters (Cambridge University Press, 2016), winner of the 2016 Morris D. Forkosch Prize for the best first book in intellectual history.

Below, you’ll find some of the maps and objects that we discuss in our conversation. Follow the links to explore each object in greater detail.

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Vallard Atlas, 1547, Map 2, Terra Java. The Huntington Library, HM 29.

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Pierre Desceliers, Detail of World Map (Mappe monde), 1546. The University of Manchester Library, FR MS 1*.

Explore other parts of this large map (it is 260 x 130 cms in size!).

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J. Hondius, Nieuwe Caerte van het wonderbaer ende goudrijcke landt Guiana, gelegen onder de Linie Aequinoctiael tusschen Brasilien ende Péru. nieuwelick besocht door Sir Water Ralegh Ridder van Engelandt in het jaer 1594, 95 ende 1596 (New Map of the Wonderful, Large and Rich Land of Guiana…), Bibliothèque nationale de France, département Cartes et plans, GE D-14317.

Explore this map on Gallica.

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Detail of the frontispiece to J. Hondius, Kurtze wunderbare Beschreibung. Dess Goldreichen Königreichs Guianae im America, oder newen Welt, vnter der Linea Aequinoctiali gelegen: so newlich Anno 1594. 1595. vnnd 1596. von dem wolgebornen Herrn, Herrn Walthero Ralegh…, Nuremberg, 1599. The John Carter Brown Library, Accession Number 0918.

Explore the entire book.

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Jan van Kessel, America (from The Four Continents), 1666, oil on copper. Bayerische Staatsgemäldesammlungen, Alte Pinakothek, Munich, inv. no. 1913

A note on the music in this podcast:

The music on this podcast was recorded by Paul Bowles in Morocco in the late 1950s.

Today, we remember Bowles as the author of The Sheltering Sky, but he was also a composer with an interest in ethnomusicology. That interest, coupled with his belief that Moroccan musical traditions were threatened by post-Independence modernization efforts, led Bowles to propose, in 1957, that the Library of Congress sponsor a project to record Moroccan music in all of its breadth. The project was, in Bowles’s words, “a fight against time.” In 1959, with the support of the Library of Congress and a grant from the Rockefeller Foundation, Bowles criss-crossed Morocco, setting up recording sessions in towns all over the country. He would make three more trips between 1959 and 1961. Bowles had no formal training in ethnomusicology, and his choices were guided by the contingencies of geography and travel–and by his own aesthetics.

In that sense, Bowles shares something with early modern travel writers and cartographers. They made forms of knowledge that bear some resemblance to modern-day academic disciplines, but belong, properly, to their own times. Bowles once told an interviewer, “I’ve always wanted to get as far as possible from the place where I was born. Far both geographically and spiritually. To leave it behind. One belongs to the whole world, not just one part of it.”

The Library of Congress maintains the Paul Bowles Music Collection. If you like what you hear, some of these recordings are available from Dust-to-Digital as a four-CD set, the Music of Morocco.

Houses of Glass and Veils of Secrecy: Metaphor in Discourses of Political Publicity

By guest contributor Katlyn Marie Carter

We often use metaphors and analogies to talk about politics. The legislative process, you may have heard, is akin to sausage being made. Such metaphors stand to tell us a lot about how we think about politics and different aspects of government. In the case of sausage being made, one might think back a century to Upton Sinclair’s The Jungle, which exposed the meatpacking industry in Chicago as a horrifyingly dirty, disgusting, and degrading affair. In our popular culture, sausage making carries generally negative connotations. When we talk about lawmaking like this, the implication is that it is messy and, though the outcome may sometimes be good, getting to the product is not something that bears scrutiny well. On the flip side, so-called “sunshine laws” are proposed as remedies to corruption or foul play in government. The moniker suggests transparency as a potential cure for the worst aspects of the sausage making process. The use of these particular metaphors sheds light on how we, in early twenty-first century America, think about the ills of the legislative process and how best to remedy them.

Studying the metaphors and analogies people in the past used to talk about politics can similarly enrich our understanding of their thinking and help us identify constitutive relationships between thought and practice. If we want to understand how revolutionaries in the late eighteenth century thought about the legislative process, at the moment when modern representative institutions were first being founded, we would do well to consider the metaphors and analogies they used to describe it. These expressions provide us with ways to deftly discern how thinking about such practices was evolving and how ideas were being shaped through experience with their practical application. Furthermore, paying attention to the way concepts were described metaphorically can reveal anxieties as well as ideals by anchoring ideas more firmly in the cultural context in which they were being applied and developed.

I am by no means the first to suggest paying attention to metaphors in revolutionary politics. More than two decades ago, Lynn Hunt urged analysis of narratives and images of the family applied to politics during the French Revolution—a metaphor which was also ubiquitous in struggles between Britain and the American colonies.  Mary Ashburn Miller has pointed to the application of images and analogies from the natural world in order to argue that French revolutionaries often portrayed political events and violence as beyond human control. Perhaps the most widespread analogy used in political discourse in the late eighteenth century was that of the theater, which scholars of the French Revolution in particular have examined at length. Paul Friedland and Susan Maslan have both pointed to the rampant application of the language of theater to politics and read it as anxiety over the evolving meaning and contested implementation of political representation. Describing politics in terms of theater could carry implications of debauchery, debasement, and downright danger. Examining the connotations of such metaphors and analyzing the way they were applied to politics enriches our understanding of the conceptual development and practical implementation of ideas central to the revolutionary period.

Veils of secrecy and houses of glass, along with references to working “behind the curtain,” “unmasking” traitors, and penetrating “conclaves” permeated both American and French political discourse during the Age of Revolutions. These metaphors were particularly prominent when discussing elected representatives and legislative deliberations among them. They were part of debates—in both France and the United States—over the questions of publicity, or transparency as we would call it today, and secrecy in government. In 1788, Patrick Henry critiqued constitutional provisions allowing for the discretionary use of secrecy in the future federal government, declaring on the floor of the Virginia constitutional ratifying convention: “I appeal to this Convention if it would not be better for America to take off the veil of secrecy. Look at us—hear our transactions” (Convention Debates, June 9, 1788). A year later, in response to a proposal to shut the doors of the Estates General meeting to the public, Third Estate deputy Constantin-François de Chasseboeuf de Volney proclaimed: “I cannot respect he who seeks to hide himself in the shadows; the fullness of day is made to shed light on the truth, and I am proud to think like the philosopher who said that all his actions never had anything secret and that he wished his house was made of glass.”

The question of when secrecy was appropriate versus what should be done in public view was central to the conception and implementation of representative government in the late eighteenth century. Such references are evidence of this fact; but the way in which these concepts were articulated merits further scrutiny. Interrogating the metaphors and analogies employed can help us identify the concerns underlying calls for more publicity and the way in which critiques of secrecy were linked to understandings of how representative government should (and should not) work. Likening the exposure of the legislative process to public view to removing “the veil of secrecy” was not an intellectually or culturally neutral way of describing the procedural decision to deliberate with open doors. Exploring its connotations illuminates the way in which deploying this particular metaphor was both constitutive and reflective of thinking about the purpose of publicity in representative government.

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“Les Aristocrates anéantis,” Artist unknown, 1790. Hand-colored etching on paper. Bibliothèque nationale de France, département Estampes et photographie.

This 1790 depiction of a National Guardsman revealing a formerly masked “demon of aristocracy” provides a visual representation reflective of the language used to talk about secrecy and the value of publicity in revolutionary politics. An eye appears in the right-hand corner of the image. Rays of sunshine emanate from this eye. This image resonates strongly with the iconography used in popular society publications urging vigilance over elected officials as well as potential enemies.

We know, for example, that veils—which were often referred to in both American and French political discourse—were associated on the most basic level with hiding and thus could have implied intentional obfuscation. In the Dictionnaire critique de la langue française of 1762, a voile was defined as a piece of cloth used to hide something, especially the faces of women who were widowed or residents of the so-called “Orient.” Referring to a veil could thus carry feminine connotations as well as a link to the “East,” which was often associated with despotism in the eighteenth century. A common figure of speech, the dictionary definition went on to detail, was that “a man has a veil covering his eyes when prejudices, biases, love, hate, or other passions prevent him from seeing things as they are.” Though curiously not defined in Samuel Johnson’s 1755 dictionary of the English language, when Noah Webster released his American Dictionary of the English Language in 1828, a veil was similarly defined as “a cover; a disguise,” and the verb form was defined as “to cover with a veil; to conceal,” or “to hide.”

Even a cursory look at contemporary dictionary definitions provides some leads when it comes to better understanding the implications of the term’s use in calling for publicity or criticizing the secrecy surrounding legislative deliberations. The metaphorical lifting of a veil—when it came to publicizing political activity or government work—suggests that publicity was conceived of and portrayed as a remedy to combat active and intentional concealment. Such hiding, which could have carried connotations of femininity or despotism, might even have implied the operation of prejudice or the prevention of adequate information among those who were covered by the veil: the representatives who were deliberating. Talking about removing the “veil of secrecy” from a representative legislature may have been a way to posit publicity as constitutive of such a regime, in contrast to a despotic one. More than that, it also suggested specific purposes for publicity in such a system. Representatives were not only to deliberate in public view for the purposes of honesty and to combat implications of conspiracy or corruption, but also to maintain communication with the broader public for the purposes of their own information.

This is just one example; further unpacking the cluster of metaphors and analogies that eighteenth-century actors applied when they were talking about government secrecy and calling for greater publicity could continue to enrich our understanding of how these concepts were being defined and deployed on both sides of the Atlantic. When Volney made reference to working in a house of glass, he gestured to an ancient sage who reportedly declared his wish to live in a house that would allow constant monitoring of his actions. Referring to a house could have conjured publicity, or transparency, in a Rousseau-ian sense, as making one’s soul legible to the outside world for the purposes of guaranteeing authenticity. Further use of the metaphor in the context of defending one’s individual actions as a representative enforces such a connotation. In 1793, deputy Bertrand Barère responded to suspicions of potential past links to the monarchy by citing the same metaphor, stating: “A Roman citizen said: ‘I wish that a house open to all gazes would be constructed for me, so that all my fellow citizens can witness my actions.’ Citizens, I would have wanted to live in such a house during my time as a member of the Constituent Assembly.” A member of a representative assembly, such references suggested, was obliged to live transparently, perhaps without separation of private from public. Furthermore, the reference to ancient Rome was rife with republican signaling. Using the metaphor of a house of glass to describe the way a representative should live, think, and deliberate on behalf of the people illuminates the way in which transparency was constitutive of an ideal representative as republican and completely open to public scrutiny in all his actions.

In discussing publicity using these metaphors and analogies, politicians, polemicists, editors, and theorists implicitly laid out a case for why it was necessary, for what they felt they were combating by imposing it. They also defined secrecy as a particular type of threat, linked to dissembling, eastern despotism, femininity, carnival (in the case of masks), or religious superstition (in the case of conclaves), among many other references. Metaphors matter when trying to explain how people in the past thought about and articulated concepts; they give deeper meaning to what might otherwise be encountered as ideas isolated in the intellectual realm of philosophical tracts or constitutional frameworks. Looking at metaphors and analogies has the potential to firmly anchor political ideas to their social and cultural contexts and, in so doing, to expose the way ideas were interdependently shaped and translated from thought into practice.

Katlyn is a postdoctoral fellow at the Weiser Center for Emerging Democracies at the University of Michigan, where she is currently working on a book manuscript about the relationship between state secrecy and representative government during the Age of Revolutions. You can contact her at katlync@umich.edu.

On The Pinkster King and the King of the Kongo: An Interview with Jeroen Dewulf

Interview conducted by editor Derek O’Leary

Jeroen Dewulf is the Queen Beatrix Professor in Dutch Studies and an Associate Professor of German Studies at UC Berkeley, where he also directs the Institute of European Studies. His new book, The Pinkster King and the King of Kongo: The Forgotten History of America’s Dutch-Owned Slaves (University Press of Mississippi, 2017), departs from a study of nineteenth-century Pinkster, which has generally been considered a syncretic Dutch-Afro performance clustered in the formerly Dutch colonial territories of New York. Through a careful excavation of these rituals, he resituates an apparently local story in a much broader and deeper Atlantic context. His study casts light on the origins of Pinkster in a very different syncretism–of Iberian and African cultures on African soil–and the crucial role of mutual-aid associations in its transmission and promotion. For students of the intellectual and cultural history of the Atlantic, it provides a compelling model for circum-Atlantic history (to borrow from David Armitage’s typology), while encouraging us to reconsider our understanding of syncretism.

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Derek: If we look at the longer trajectory of popular and scholarly impressions of New Netherlands and Dutch heritage in the US, there seems to be something especially malleable about how people have understood the Dutch. This ranges among the extremes of Washington Irving’s burlesque notions of the Dutch in the early nineteenth century, to Holland Mania later that century, to obliviousness at various times of the Dutch presence in North America. Your book takes as point of departure certain nineteenth-century misperceptions of Pinkster as an originally Dutch and African syncretic phenomenon that the Dutch gradually lost interest in. Such misperception seems due, in part, to the fact that the Dutch and their descendants rarely told their own history of the life in North America. Could you talk about why this is the case?

Jeroen: It is important to highlight the topic of language as such. Even within the Dutch community in America, preserving Dutch attachment to the language is an interesting topic, and you see as a general rule that as soon as people of Dutch descent achieved positions of power, their attachment to the language tended to disappear. And those who held on to Dutch were often farmers or rural inhabitants, which has consequences on the way the story is told.

On top of language, we have the matter of religion, another important element here. The Dutch had their own religion in a way: the Dutch Reformed Church. And having your own religion isolated the Dutch community from others. And then you also clearly see a division within the Dutch community, between those who abandon this history as soon as New Netherland becomes New York, and those who hold onto it. And those who hold onto it are not necessarily those who write. So, you have relatively few documents in which you hear a Dutch voice commenting on Dutch traditions in America.

As a result of this, the way we have told the history of New Netherlands is one heavily influenced by an Anglo-Saxon perspective, which would look at this Dutch heritage and make it correspond to a perception that they already had of it. It is also very important to keep in mind that there was no such thing as Dutch newspapers, so the voice of the media was an English voice.

Derek: Your study explores a sort of “double erasure” in this context, of both Dutch voices and members of the Afro-Dutch community.

Jeroen: Who is aware that in the mid-eighteenth century that about 10-15% of blacks in New York still spoke Dutch? The Dutch and African linguistic heritage of the region are similarly forgotten. Little attention has been given to the fact that African-American history is a multilingual history, and not just in the sense of bringing different languages from Africa.

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Middle panel of 1733 painting by John Heaton of Van Bergen farm near Albany, NY: One of the few images depicting African American slaves on a Dutch-owned farm at a time when about 10-15% of the slaves living in the states of New York and New Jersey spoke Dutch.

Derek: Ironically, then, the erasure of Dutch voices from the nineteenth-century record seems to contribute to the erasure of the African and Portuguese origins of Pinkster. Your book takes a phenomenon—Pinkster– that has also, like this Dutch-American history, been interpreted in a very malleable way, and pulls it from a local context into a much more complex Atlantic context. In the process, the long-imagined Dutch influence on this Afro-American phenomenon recedes, and it becomes much less a story of the Dutch legacy in America. Much of the past few decades of historiography on the Dutch colonies in the Western Hemisphere have sought to reinsert them into both US and Atlantic history, so in an interesting way your book departs from this—indeed, it distances Dutch influence from a circum-Atlantic phenomenon of Pinkster, and directs us to see its roots elsewhere.

Jeroen: The book didn’t take me in the direction I was planning to go, and in a certain sense the book wrote itself. Originally, I thought this would be about performance culture, but it ended up being much more about mutual aid and solidarity and community-building. I also expected it to be a much more Dutch book, which it did not turn out to be. That was a surprise to me in the sense that what became clear is that we are speaking about a time period when Dutch Atlantic history was starting, and as a newcomer you naturally don’t build things out of nowhere: You build on what is already there. Especially when it comes to the process of slavery, we see how strong the continuation of Iberian model was among those who took over from the Spanish and Portuguese in the seventeenth and eighteenth century. I felt that this element has been underestimated by people who write about Atlantic History.

pinkster in 1800We still have this assumption that scholars choose “their” nation, and then tend to give too much importance to the colonizer of a specific area: If you focus on New Netherland you focus on the Dutch, if you write about New England you focus on the English, etc. But especially when you focus on a field such as slavery, its Atlantic complexity forces you to use a perspective that tries to capture this vast area, and you realize that holding on to this one-nation perspective is just not providing you with the answers to the challenging questions that manuscripts raise. Pinkster is a good example of this. It has traditionally been reduced to a “syncretic Dutch-African” tradition, which is true in the sense that there certainly are Dutch and African elements to be found in the tradition, but to say that something is syncretic doesn’t mean much. In fact, Pinkster is so much more complex than just a “mixture of Dutch and African” elements.

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Jan Mosatert, Portrait of an African man, circa 1525-1530: An early connection between the traditional Pinkster (Pentecost) celebration in Dutch culture and Africa is this painting, depicting a unidentified black man from the sixteenth-century who wears in his hat a badge that indicates a visit to the Black Madonna of Halle, who is honored every Pentecost with a procession

Concerning Pinkster, I think we see this performance in New York, see Africans participating, and immediately jump to the explanation that it is a Dutch-African syncretic process. When it comes to African-American traditions, it is much too easy to remain superficial and assert the usual things (e.g. they are honoring their ancestors) while avoiding more challenging questions, such as how ancestor worship would vary by region, for instance. Also, when we think about syncretism, we make a mistake in limiting syncretism to the Americas and the Caribbean, and do not apply the notion to Africa.

Syncretism in a way can correct the traditional approach, whereby you would assume clear boundaries between cultures, as syncretism forces you to look at two cultures producing something new. But even that is too simple, because those two cultures are themselves full of syncretisms.

Derek: In the comparative study of empire in the Atlantic, though, I think that we are still inclined to see a certain Dutch exceptionalism–that it was basically different than the other European colonial projects there. Indeed, as you note, there may have been a particularly Dutch colonial capacity to adopt the techniques and technologies—and, as we see here, integrate the customs—of other colonial projects in the Atlantic. But your study is also intriguing because it suggests we can look around the Atlantic, within other colonial projects, and find more complicated stories of syncretism as well. Was there something about the Dutch Atlantic project that made it more open to such transmission of culture and ideas?

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King Charles Racing on Ice.
 “Artist’s conception of Charles, the Pinkster king, winning a nightly horse racing competition for his master Volkert Petrus Douw against General Philip Schuyler. In Harper’s New Monthly Magazine 62 (March 1881)” (Dewulf, 64).

Jeroen: There were definitely certain elements that the Dutch brought to the Atlantic that singled them out, including religion. When you see how the Dutch initiate slavery in their colonies, initially the way slavery is handled is similar to how it was handled by the Portuguese and Spanish, but soon you see that because of their different notions of religion, they start to change these practices. The example I give is baptism and the consequences of welcoming someone to your church, as the Dutch notion of Christianity and freedom was different than the Iberian notion, which led the Dutch to change their slave policy. In fact, the Dutch Reformed Church initially baptized slave children, similar to how the Iberian Catholic Church did, but stopped doing so after slave owners began to fear that once these children were admitted to the Church, they would no longer be able to sell      them as slaves.  Had this earlier process continued, I’m convinced that Pinkster would have disappeared, because the mutual-aid traditions out of which the African Pinkster celebrations developed would have been incompatible with Calvinist morality and mutual aid would have been provided within the context of the Church anyway. But it survived because at one point the church came under pressure from slave owners who opposed baptism, which gave those communities no other choice but to organize mutual aid on their own, for which they naturally used a brotherhood structure they were familiar with. Which also then explains the demise of the tradition, when the first black Christian churches come into existence in the nineteenth century and a Protestant morality becomes dominant within the African-American community. So, there was some form of Dutch exceptionalism in the Americas, but it developed only gradually, they had to learn to be an Atlantic power.

When people use the term “exceptionalism” and link it to the Dutch, there is a tendency to link it to pragmatism and tolerance. But what I’ve tried to highlight is that we would make a mistake if we assumed that the existence of Pinkster was solely there because the Dutch were so tolerant to allow it to happen. There clearly was within a slave community a strategy used to make the Dutch realize that it was in their own interest, so it appears as pragmatism, but it is not something that would have happened without pressure from the slave community.

 

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Fête de Ste. Rosalie, Patrone des négres by Johann Moritz Rugendas: Pinkster is far from being the only example where members of the slave community elected and celebrated their ‘king’ with a procession; this illustration from Rugendas shows a slave king procession in 19th-century Brazil

 

King processions by brotherhoods still today exist in rural parts of Latin-America. This example comes from Pernambuco, Brazil.

You do find such examples of pragmatism, but I would be careful of explaining this as a natural Dutch instinct, as has been done in books about Dutch exceptionalism. But, as a general observation, you can state that compared to the Portuguese and Spanish, the Dutch were more focused on profit and reluctant to share their culture, language, religion and identity with Others. In this respect it was not a problem for the Dutch to have a large community around them who did not share their language and church, which was unthinkable for the Portuguese and Spanish. Indonesia is the clearest case of this, where the Dutch used a local language—Malay—as the lingua franca of their colony.

Derek: A common feature of many works of Atlantic History is that the Atlantic world—however we define it—forms a distinctive space in which innumerable hybrid identities are possible, rather than strictly national ones. Syncretism is crucial to this, and your book is a careful excavation of the syncretic process behind Pinkster. Though in our teaching and writing it can be easy to deploy this term rather casually. Has this study led to any general guidance or framework you would propose to other scholars seeking to understand syncretism in the Atlantic beyond the generalizations we tend to use about it?

Jeroen: Saying that something is syncretic is in a way saying nothing. Because, then what is it? You see this reflected in the way how we study black identity in the diaspora. In the old days, the nineteenth century, African elements were simply neglected. In the forties, you see a shift in which scholars become more interested in signs of African cultural “survivals,” which ultimately leads to a boom in the search for “Africanisms”—traces of African identity in the Americas. The important question I raise in this book is:  How African are such Africanisms? There has been a clear tendency to equalize Africanisms with indigenous African elements. What the book made me realize is that indigenous African element certainly were there, but I highlight the fact that it would be wrong not to realize that long before the first slaves arrived in North America, a syncretic process had already started on African soil. So, when you look at performance traditions, you see that in certain parts of Africa – such as the Kingdom of Kongo –  certain performances had already been influenced by European music, dance, musical instruments, clothing, etc. before coming to the Americas and the Caribbean.

To come back to Pinkster: Dutch elements were certainly in Pinkster performances, but ultimately they were less important than earlier Afro-Iberian ones. Obviously, we are forced to an extent to speculate on matters of African heritage. Mine is not the final word on Pinkster, but a new perspective that helps us rethink the history of this phenomenon. It is also another approach to the study of syncretic processes that is truly Atlantic in the sense that you avoid the mistake of looking at the powers – including African powers – of the Atlantic as pure entities with clear boundaries between them.

My suggestion when using the term syncretism, is not to see it as an answer to your question, but as a stepping stone to begin answering the question of what this syncretism consists of and how it came into being. After all, every cultural manifestation in syncretic in nature, so it would be wrong to limit the notion to the Americas and the Caribbean. I’m not the first one to do this; there are many other studies that raise such questions, but somehow in the field of performance studies there seems to be a reluctance to accept that some of the performance traditions enslaved Africans brought to the Americas were not indigenous in nature but rather characterized by inter-African and Afro-European syncretism. In the field of linguistics, for instance, there are plenty of studies that show us the important influence of Portuguese on the languages that enslaved Africans brought with them to the Americas. So, if language was influenced, why not dance, parades or certain musical instruments?  My only explanation for this is that many of those working in the field of performance studies are deeply influenced by the idea of black resistance against oppression that grew out of  the Civil Rights movement ideology, and are perhaps therefore reluctant to recognize that already in African, Africans voluntarily adopted certain elements of European culture and religion in their own cultural and religious traditions.

Derek: Importantly, you depict that the Afro-Catholic syncretism behind Pinkster took place at a moment when Africans and Europeans were on more equal terms in Africa, as compared to in the Americas.

Jeroen: Which makes me wonder if it makes sense to use the same term both in the context of colonial oppression and in an era when Africans were still firmly in control of the African continent. We call that syncretism in general. I do feel there is a difference. One thing is integrating elements of a foreign culture into your own when you are in a situation of power; one very different thing is you adopting foreign elements when you are a slave. Nevertheless we use the term syncretism for both.

Derek: You’ve mentioned brotherhoods and other voluntary organizations as a motive force in propelling this performance around the Atlantic and across centuries.

Jeroen: What this book taught me is that when you want to learn about matters of identity and culture, you need to ask how the community organized mutual aid. We as twenty-first-century people have perhaps forgotten this because we have all these services provided. This is a key question: how did a community organize mutual aid? This crucial question leads us to the fields of performance, but also language and religion. I often see in studies of religion a limitation to questions of spiritualism, and much less a focus on questions of material support and solidarity within the religious community. In fact, one of my most surprising conclusions in this book is that, originally, there was little difference between the way slaves in North America organized themselves from the way slaves in Latin-America did. Crucial differences only then start to develop when slaves in North America embrace Protestantism and begin to organize mutual aid as part of a community with (Afro-)Protestant norms and values.

Derek: How has this project influenced your research interests?

Jeroen: This led me to look at black performance traditions elsewhere in America, and naturally I became interested in the case of New Orleans. And to my surprise, I learned that all major contemporary performance traditions related to the black community in New Orleans can be traced back to mutual aid societies. I wrote an article about this for the Louisiana Historical Association (“From Moors to Indians: The Mardi Gras Indians and the Three Transformations of St. James”), which they selected as the best article of the year 2016. In the article I ask how we can link the dances in Congo Square in New Orleans to carnival traditions such as the Mardi Gras Indians, and I show that the missing link is the existence of black mutual aid societies in New Orleans. Societies that, unlike in the case of Pinkster where they disappeared in the context of the “Second Great Awakening”, are still there in New Orleans. I decided to expand it, which is now leading to a new book to be entitled From the Kingdom of Kongo to Congo Square, and to be published in the coming months by the University of Louisiana Press.