The Source of Self-Regard Read online

  William Byrd, Diary, Virginia, 1710–1712:

  2/8/09: Jenny and Eugene were whipped.

  4/17/09: Anaka was whipped.

  5/13/09: Mrs. Byrd was whipped.

  3/23/09: Moll was whipped.

  6/10/09: Eugene [a child] was whipped for running away and had the bit put on him.

  9/3/09: I beat Jenny.

  9/16/09: Jenny was whipped.

  9/19/09: I beat Anama.

  11/30/09: Eugene and Jenny were whipped.

  12/16/09: Eugene was whipped for doing nothing yesterday.

  (In April I was occupied in my official capacity in assisting the investigation of slaves “arraigned for high treason”—two were hanged.)

  7/1/10: The Negro woman ran away again with the bit on her mouth.

  7/8/10: The Negro woman was found, and tied, but ran away again in the night.

  7/15/10: My wife, against my will, caused little Jenny to be burned with a hot iron.

  8/22/10: I had a severe quarrel with little Jenny and beat her too much, for which I was sorry.

  8/31/10: Eugene and Jenny were beaten.

  10/8/10: I whipped three slave women.

  11/6/10: The Negro woman ran away again.

  Its editors describe him as “Virginia’s most polished and ornamental gentleman…a kindly master [who] inveighed in some of his letters against brutes who mistreat their slaves.”

  Such is language, the vision, the memory bequeathed to us in this society. They said other things, and they did other things—some of which were good. But they also said, and more importantly felt, that.

  Our past is bleak. Our future dim. But I am not reasonable. A reasonable man adjusts to his environment. And unreasonable man does not. All progress, therefore, depends on the unreasonable man. I prefer not to adjust to my environment. I refuse the prison of “I” and choose the open spaces of “we.”

  With such a past we cannot be optimistic about the possibility of a humane society, in which humane decision-making is the prime goal of educators, ever becoming imagined and therefore realized. We cannot be optimistic, but we can be clear. We can identify the enemy. We can begin by asking ourselves what is right rather than what is expedient. Know the difference between fever and the disease. Between racism and greed. We can be clear and we can be careful. Careful to avoid the imprisonment of the mind, the spirit, and the will of ourselves and those among whom we live. We can be careful of tolerating second-rate goals and secondhand ideas.

  We are humans. Humans who must have discovered by now what every three-year-old can see: “how unsatisfactory and clumsy is this whole business of reproducing and dying by the billions.” We are humans, not rice, and therefore “we have not yet encountered any god who is as merciful as a man who flicks a beetle over on its feet. There is not a people in the world that behaves as badly as praying mantises.” We are the moral inhabitants of the globe. To deny this, regardless of our feeble attempts to live up to it, is to lie in prison. Of course there is cruelty. Cruelty is a mystery. But if we see the world as one long brutal game, then we bump into another mystery, the mystery of beauty, of light, the canary that sings on the skull….Unless all ages and all races of man have been deluded…there seems to be such a thing as grace, such a thing as beauty, such a thing as harmony…all wholly free and available to us.

  The Price of Wealth, the Cost of Care

  I WANT to talk about a subject that influences and, in many cases, distresses us all. A subject that is a companion to each graduate just as it is on all campuses as well as communities all over the country, indeed the world. A subject that is an appropriate theme of a speech delivered to students during these provocative times of uncertainty.

  That subject is money.

  Whether we have the obligation to protect and stabilize what we already have and, perhaps, to increase it, or whether we have the task of reducing our debt in order to simply live a productive, fairly comfortable life, or whether our goal is to earn as much as possible—whatever our situation, money is the not-so-secret mistress of all our lives. And like all mistresses, you certainly know, if she has not already seduced you, she is nevertheless on your mind. None of us can read a newspaper, watch a television show, or follow political debates without being inundated with the subject of wealth. Immigration discourse, health care implementation, Social Security, employment opportunities—virtually all personal problems and government policies twist and coil around money. Nations, regimes, media, legislation all are soaked in and overwhelmed by the wealth narrative concerning its availability, its movement, its disappearance. How its absence and mismanagement topples nations at worst, distorts and manipulates them, or how wealth keeps nations safe. Austerity or stimulus? War or peace? An idle life or a productive one?

  The subjects studied here—art, science, history, economics, medicine, law—are by and large constricted by or liberated by money in spite of the fact that the purpose of each of these areas of scholarship is not money at all but knowledge and its benefit to the good life. Artists want to reveal and display truth while pretending to rise above money; scientists want to discover how the world works but are limited or supported by financial resources, as are historians and economists, who need funds for their projects and research; medicine seeks to save life or at least make it livable but cannot do so without somebody else’s wealth.

  All that is obvious, but in case we forget, I believe it is helpful to rehearse something of the price of wealth, its history. The origins of its accumulation are bloody and profoundly cruel, involving as it always and invariably does war. Virtually no empire became one without mind-warping violence. The Spanish empire saved itself from collapse and irrelevance by the theft of gold from South America necessitating massacres and enslavement. The Roman empire became one and remained one for centuries by the conquest of land, its treasure, and the labor of slaves. More war and aggression were used to rape Africa of its resources, which, in turn, sustained and empowered a plethora of nations. Rubber, for example, was extracted by a country literally privately owned by Leopold, king of Belgium (thus its once-agreed-upon name—the Belgian Congo). Sugar, tea, spices, water, oil, opium, territory, food, ore all sustained the power of nations like the United Kingdom, like the Dutch, like ours. Here in America the slaughter of millions of bison in order to replace them with cattle required the massacre of Native Americans. Here a new agricultural nation moved quickly into the industrial period via the importation of slaves. Chinese empires destroyed legions of monks to acquire the gold and silver they used to decorate temples and representations of gods. All of this robbery was accomplished by war, which, by the way, is itself a wealth-making industry regardless of victory or defeat.

  The price of wealth, historically, has been blood, annihilation, death, and despair.

  But alongside that price, something interesting and definitive began to happen in the late seventeenth and early eighteenth centuries. “Noblesse oblige,” which soothed the nobility by suggesting that generosity was not only honorable but in their interests and allied perhaps with their religious beliefs, morphed into a conviction that wealth could not be its own excuse for being. There was some moral impediment to the Midas effect, to the Gatsby gene, some shame attached to the idea of being more by having more, of vanity projects posing as genuine commitments to the elevation of public life.

  These alterations were made more felicitous in the United States by the tax code and, in some cases, worker strikes and organizations. Instead of building transcontinental railroads with Chinese labor slaves, instead of producing sugar for rum with the constant importation of more slaves (a turnover made necessary by the quick deaths of so many of them), instead we figured out how to have electricity, roads, public hospitals, universities, et al., without searing brutality.

  Citizens began to realize the costs of caring was money well spent. Foundations, g
overnment support, individual largesse, service organizations grew exponentially to improve the lives of citizens. As you well know from the creation of this university, gifts to build institutions, care for the indigent, house art and books for the public are only a few of the projects in which the costs of caring are happily assumed. The consequences of these costs are varied, of course—some were weak, some were nefarious—but it became unthinkable that no elementary services existed. Inviting compassion into the bloodstream of an institution’s agenda or a scholar’s purpose is more than productive, more than civilizing, more than ethical, more than humane; it’s humanizing.

  This powerful commitment to caring, whatever the cost, is now threatened by a force almost as cruel as the origins of wealth: that force is the movement of peoples under duress at, beyond, and across borders. This current movement is greater now than it has ever been and it costs a lot—to defend against it, to accommodate it, to contain it, protect it, control and service it. It involves the trek of workers, intellectuals, agencies, refugees, traders, immigrants, diplomats, and armies all crossing oceans and continents, through custom offices and via hidden routes, with multiple narratives spoken in multiple languages of commerce, of military intervention, political persecution, rescue, exile, violence, poverty, death, and shame. There is no doubt that the voluntary or involuntary displacement of people all over the globe tops the agenda of the state, the boardrooms, the communities, and the streets. Political maneuvers to control this movement are not limited to monitoring the dispossessed. The transplantation of management and diplomatic classes to globalization’s outposts, as well as the deployment of military units and bases, feature prominently in legislative attempts to exert authority over the constant flow of peoples. This slide has freighted the concept of citizenship and altered our perceptions of space: public and private, walls and frontiers. It may be that the defining characteristic of our times is that, again, walls and weapons feature as prominently now as they once did in medieval times. Porous borders are understood in some quarters to be areas of threat and have actually become places of chaos.

  All of this is going on at the same time that technology has narrowed the distances among peoples and countries. Technology has made it possible to see others, talk to, support, or agitate others anywhere in the world. Yet the fear of dispossession, the loss of citizenship remains. We see it in the plethora of hyphenated designations of national identity. In press descriptions and documents birthplace has become more telling than citizenship and persons are identified as “a German of Turkish origin” or a “British citizen of African origin” and being identified as Muslim (at least in the West) takes precedent over country of origin. At the same time a revered cosmopolitanism, a multilayered cultural citizenship, is simultaneously hailed as sophisticated, superior. There is clearly a heightened threat of “difference.” We see it in the defense of the local against the outsider, of unwanted intimacy instead of safe distance.

  When the unhoused remain suspect aliens, when the frightened and destitute huddle in beleaguered, garbage-strewn tent cities on land not their own, when “identity” becomes the very essence of the self, then recurring strategies of political construction are demanded. When incompetence and irrationality run roughshod over decency and continue to endanger “lesser” lives, we can anticipate a steep rise in the cost of caring. A cost to be borne if we value civilization.

  The ethics of affluence insist upon civic obligations and when we assume that obligation we reveal not our solitary goodwill but our dependence on others. You, all of us, struggle to turn data into information into knowledge and, we hope, into wisdom. In that process we owe everything to others. We owe others our language, our history, our art, our survival, our neighborhood, our relationships with family and colleagues, our ability to defy social conventions as well as support those conventions. All of this we learned from others. None of us is alone; each of us is dependent on others—some of us depend on others for life itself. And it is because of the latter that I choose to share this generous lecture honorarium with Doctors Without Borders—winners of a Nobel Prize for the risks, the direct medical aid, and the determination to serve in the most dangerous places on earth and among the most shattered people.

  Your opportunity here and beyond this campus is huge, demanding, and vital. You are singularly able more than previous generations; not because you are smarter (although you may be) or because you have tools your predecessors lacked, but because you have time. Time is on your side, as is a chance to fashion an amazing future. Relish it. Use it. Revel in it.

  I am a writer and my faith in the world of art is intense but not irrational or naïve. Art invites us to take the journey beyond price, beyond costs into bearing witness to the world as it is and as it should be. Art invites us to know beauty and to solicit it from even the most tragic of circumstances. Art reminds us that we belong here. And if we serve, we last. My faith in art rivals my admiration for any other discourse. Its conversation with the public and among its various genres is critical to the understanding of what it means to care deeply and to be human completely. I believe.

  The Habit of Art

  ARTTABLE HAS complimented itself by choosing this year’s winner. As prestigious as the award itself is, its gleam is located in its choices. Your selection of Toby Lewis is another of its compliments to itself as well as to her commitment to so many avenues of creative art and her special devotion to the visual arts.

  It is in this latter, visual arts, that I am most impressed. Her collection at the headquarters of Progressive Insurance: there I saw for myself the fruits of her passionate hard work. How, by placing diverse, powerful, beautiful, provocative, thoughtful visual art in the workplace, where the employees encountered it at every turn, all day and responded to it with deep criticism or desperate affection, she encouraged them to begin to create for themselves their own art in their own work spaces. The intimacy she and Peter Lewis insisted upon made me understand what they understood: that art is not mere entertainment or decoration, that it has meaning, and that we both want and need to fathom that meaning—not fear, dismiss, or construct superficial responses told to us by authorities. It was a manifestation of what I believe is true and verifiable: the impulse to do and revere art is an ancient need—whether on cave walls, one’s own body, a cathedral or a religious rite, we hunger for a way to articulate who we are and what we mean.

  Art and access is a much-written-about, much-sermonized-upon subject. Artists and supporters alike see an abyss between elitist and popular understandings of “high” and “found” art and try to span or fathom it. The tools for making art matter to ever larger, ever more diverse populations are many: more and more creative uses of funding, free performances, individual grants, and so on. The perception that the chasm remains may be the fruit of an imaginary landscape made real by the restrictions of available resources or by fiat. It is an unconscionable, almost immoral perception.

  I want to describe to you an event a young gifted writer reported:

  During the years of dictatorship in Haiti, the government gangs, known as the Tonton Macoutes, roamed about the island killing dissenters, and ordinary and innocent people, at their leisure. Not content with the slaughter of one person for whatever reason, they instituted an especially cruel follow-through: no one was allowed to retrieve the dead lying in the streets or parks or in doorways. If a brother or parent or child, even a neighbor ventured out to do so, to bury the dead, honor him or her, they were themselves shot and killed. The bodies lay where they fell until a government garbage truck arrived to dispose of the corpses—emphasizing that relationship between a disposed-of human and trash. You can imagine the horror, the devastation, the trauma this practice had on the citizens. Then, one day, a local teacher gathered some people in a neighborhood to join him in a garage and put on a play. Each night they repeated the same performance. When they were observed by a gang member, the killer only saw some ha
rmless people engaged in some harmless theatrics. But the play they were performing was Antigone, that ancient Greek tragedy about the moral and fatal consequences of dishonoring the unburied dead.

  Make no mistake, this young writer said: art is fierce.

  There is one other anecdote I want to share with you. At a conference in Strasbourg, I spoke to a woman writer from a North African country. She knew my work; I did not know hers. We chatted amiably, when suddenly she leaned in closer and whispered, “You have to help us. You have to.” I was taken aback. “Help who? Help what?” I asked her. “They are shooting us down in the street,” she said. “Women who write. They are murdering us.” Why? Women practicing modern art was a threat to the regime.

  What these anecdotes represent is the healing and the danger art provides whether classical or contemporary.

  Furthermore, these awful stories are meant to impress upon you that what Toby Lewis has spent a lifetime doing, what you are celebrating today, is no small thing.

  I want to say a few words about the necessity of organizations such as this one. We live in a world where justice equals vengeance. Where private profit drives public policy, where the body of civil liberties, won cell by cell, bone by bone, by the brave and the dead, withers in the searing heat of all war all the time, and where respect for and even passionate interest in great art can dwindle, can shrink to a price list. It is possible to wonder if we have progressed psychologically, intellectually, emotionally no further than 1492, when Spain cleaned itself of Jews, to 2004, when Sudan blocks food and medicine and remains content to watch the slow starvation of its people. No further than 1572, when France saw ten thousand slaughtered on Saint Bartholomew’s Day, to 2001, when thousands were blown into filament in New York City. No further than 1692, when Salem burned its own daughters and wives and mothers, to 2007, when whole cities are chock-full of sex tourists feeding off the bodies of young boys and girls. It is possible to wonder whether, in spite of technical and scientific progress, we have turned to sorcery: summoning up a brew of aliens, enemies, demons, “causes” that deflects and soothes anxieties about gates through which barbarians stroll; about language falling into the mouths of others; about authority shifting into the hands of strangers. Civilization in paralyzing violence, then grinding to a halt. Don’t misunderstand me. There is real danger in the world. And that is precisely why a correction is in order—new curricula containing some meaningful visionary thinking about the life of the moral mind and a free and flourishing spirit can operate in a context increasingly dangerous to its health. But if scientific language is about longer individual life in exchange for an ethical one; if political agenda is the xenophobic protection of a few of our families against the catastrophic others; if secular language bridles in fear of the sacred; if the future of knowledge is not wisdom but “upgrade,” where might we look for humanity’s own future? Isn’t it reasonable to assume that projecting earthly human life into the future may not be the disaster movie we are constantly invited to enjoy, but a reconfiguration of what we are here for? To lessen suffering, to know the truth and tell it, to raise the bar of humane expectation. Perhaps we should stand one remove from timeliness and join the artist who encourages reflection, stokes the imagination, mindful of the long haul and putting her/his own life on the line (in Haiti or North Africa) to do the work of a world worthy of life.