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May
17, 2003
Historical Necessity
and Human Freedom
An
American Tribute to Christopher Hill
By PETER LINEBAUGH
Since the destruction of the twin towers of the
World Trade Center in New York on September 11, 2001, the rhetoric
of President Bush has drawn heavily on Winston Churchill's rhetoric
at the commencement of the Battle of Britain. With the Anglo-American
invasion of Iraq the Churchillian note is near deafening. Often
it is called, "their finest hour." What is meant? Anticipating
the Battle of Britain here is what Churchill said on 18 June
1940 as France fell.
Upon this battle depends the survival
of Christian civilization. Upon it depends our own British life,
and the long continuity of our institutions and our Empire. ...
Let us therefore brace ourselves to our duties, and so bear ourselves
that, if the British Empire and its Commonwealth last for a thousand
years, men will still say, 'This was their finest hour.'
Christianity and empire are not freely
spoken of as goals of the invasion of Iraq, though they are for
some. Even if the Iraqi invasion in 2003 was not anybody's finest
hour, England being more or less alone in 1940, against the armed
might of the National Socialists, most of western Europe having
collapsed under their Blitzkrieg, actually did hang at the hinge
of fate, a fine moment. Churchill spoke for many besides Christians
and imperialists. What made it so fine?
Huge energy of fire and water and air
and earth was mobilized by war. Epochal consequences were released
in brief moments. A blitz is the lightening stroke, or a tremendous
discharge of electrical energy originating in rain clouds striking
through the atmosphere to the ground often igniting fires. It
has transforming effects. We most notice the destruction of cities
and peoples as it is memorialized. In contrast, generation, or
the birth of the new, tends to merge with living forms in the
epoch to come. Their beginnings however are no less part of the
blitz than the endings entailed by destruction. Seeds of the
future are born in the terrifying moment. Some seeds are airborne,
others survive even in salt water (as Darwin showed), certain
seeds need the great heat of the forest fire to open, and germination
requires earth for all.
Looking back at May 1940 particularly
and broadening our view generally to include all of 1940 (because
I don't know the calendar of composition of Christopher Hill's
essay) I would like to identify four seeds and their vectors.
One is anti-racism. A few months May
1940 C.L.R. James wrote "What we as Marxists have to see
is the tremendous role played by Negroes in the transformation
of Western civilization from feudalism to capitalism. It is only
from this vantage-ground that we shall be able to appreciate
(and prepare for) the still greater role they must of necessity
play in the transition from capitalism to socialism." The
historical side to this project, despite the expansion of university
research at the end of the 20th century, is incomplete. The political
aspect of the proposition is the failure of de-colonization against
the European and American empires. In May 1940 C.L.R. James reviewed
Richard Wright's Native
Son: "The great masses of negroes carry in their
hearts the heavy heritage of slavery, and their present degradation.
Such has been their past, it is their present, and, as far as
they can see, it is their future. It is the revolution which
will lift these millions from their knees. Nobody can do it for
them. Men, personalities, will be freed from the centuries of
chains and shame, as Bigger's personality was freed, by violent
action against their tyrants. It is on the evening after battle,
with smoking rifle and bloody bayonet, that the Negro will be
able to look all white men in the face, will be able to respect
himself and be respected." This is soldiering against empire
and racism; it was a seed germinated by fire.
A second seed is anti-patriarchy. On
27 April 1940 Virginia Woolf gave a lecture at the Women's Institute
in Brighton; in May she gave it again to the WEA. Although it
was the worst week of her experience, the lecture she offered
raised hopes. It was called "The Leaning Tower." In
it she spoke as an outsider and a commoner ("are we not
commoners, outsiders?"). In the 19th century human life
"looked like a landscape cut up into separate fields."
After the war, however, there will be "no more classes and
shall we stand, without hedges between us, on the common ground?"
She quoted her father, the eminent Victorian, "Whenever
you see a board up with 'Trespassers will be prosecuted,' trespass
at once." She recommended the practice. It is this vision
of commoning which she applied in her critique of the Leftist
generation of writers who became apostates or emigrants to America.
Striding on the Sussex Downs, she contemplated "the subconscious
Hitlerism in the hearts of men." The end of class society,
the cutting down of hedges, had to become the basis of that compensation
of the man's loss of his machine, the loss of his gun, his imprisonment
within patriarchy. Against the RAF-Luftwaffe fights in the sky
above her, she clasped her hands over her head and flung herself
to the ground. Owing to the bombing the River Ouse flooded. Her
great project, though derided at the time, is still alive, flowing
in the world-wide peace marches against the Iraqi war. This is
water.
A third seed which was to bloom quickly
and bear fruit rapidly was provided by Aneurin Bevan (himself
the cultivator of cabbages on Brimpton Common) who immediately
went after Churchill, "Sometimes the Prime Minister's ear
is too sensitively attuned to the bugle notes of Blenheim for
him to hear the whisperings in the streets." Bevan wrote
in January, "social problems thrust themselves upon the
minds of the most obtuse and compel an interest, grudging at
first, but which often afterwards grows into an eager thirst
for new knowledge. War opens minds that were sealed, stimulates
dormant intelligences, and recruits into political controversy
thousands who otherwise would remain in the political hinterland."
He wrote "Britain is still controlled by those who think,
consciously or unconsciously, that ordinary men and women are
there to be governed and not to govern." Mankind has progressed
in arts, crafts, dignity, and learning "just to the extent
that ordinary men and women won freedom and pushed their way
into the central citadels of power." Speaking in the House
of Commons or the BBC, these whispering seeds were airborne.
Christopher Hill's essay The English
Revolution 1640 is a fourth seed. It was written for the soldiers
going into battle and the civilians who suffered the Blitz. It
is brief, it is lucid, and it does not weigh heavily in a soldier's
kit. Its address was to a class excluded from academia or the
ruling elite. He quoted Oliver Cromwell on his soldiery, they
"knew what they fought for and loved what they knew."
He explained how revolution was made, and the Communist Party
leadership of 1940 did not like what he said. He introduced the
idea of the "bourgeois revolution." Getting it published
was "a victory for politics as well as theory," wrote
Dona Torr. The victory was a lasting one---we see it in the formation
of the postwar Communist Party History Group, we see it in the
introduction to the first issue of Past & Present (1952)
quoting Ibn Khaldoun, the 14th century Islamic scholar, that
history includes the "transformations that society undergoes
by its very nature," and we see it in "the living line
of Marx's analysis of British history" (as Thompson put
it). It put the past into the present and into the future.
Christopher Hill's counselor within the
Party was Dona Torr of whom he (with John Savile and E.P. Thompson)
would write, "She made us feel history on our pulses. History
was not words on a page, not the goings-on of kings and prime
ministers, not mere events. History was the sweat, blood, tears,
and triumphs of the common people, our people." See how
they changed Churchill's words which included sweat, blood, and
tears among his offerings as prime minister in May 1940, but
also toil. Christopher Hill and the historians of the common
people, added triumphs instead.
Hill balanced historical necessity with
human freedom. Voluntarism and determinism were placed in equilibrium,
not of theory nor of politics, but in the actuality of the English
civil war. Thus, "Winstanley's communist idea was in one
sense backward-looking, since it arose from the village community
which capitalism was already disintegrating...," yet Winstanley
did not only look to the past; he also had glimpses of a future
in which "wheresoever there is a people united by common
community of livelihood into oneness it will be the strongest
land in the world, for there they will be as one man to defend
their inheritance.'" He wrote of both 1640 and 1940. "When
the earth becomes a common treasury again, as it must ... then
this enmity in all lands will cease." We still have much
to learn from the seventeenth century," Hill concluded.
These then were four seeds from the Blitz---fiery
anti-racism, fluid anti-patriarchy, airborne broadcasting of
social welfare, and these three requiring groundings in the earthly
commons of past, present, and future found it in the scholarly
husbandry of Christopher Hill. Seeds in 1940, they bloomed in
different futures. At an ignominious hour in Anglo-American history,
Christopher Hill reminds us of a fine one.
Yesterday's
Features
Ayesha
Iman and Sindi Medar-Gould
How
Not to Help Amina Lawal: The Hidden Dangers of Letter
Writing Campaigns
Julie
Hilden
Moussaioui and the Camp X-Ray Detainees:
Can He Get a Fair Trial?
Tanya
Reinhart
Bush's Roadmap: a Ticket to Failure
Laura Carlsen
Here We Go Again: NAFTA Plus or Minus?
Kenneth
Rapoza
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New Yorker's Goldberg
Stew Albert
A Story I Will Tell
Steve
Perry
Bush's Little
Nukes
Website
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