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A 'Usable Past' at the Expense of History

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My fellow admirers of The Candy Bombers seem genuinely puzzled by my opposition to using historical analogies as anything more than an auxiliary to the empirical record. Can analogies be useful as heuristic tools? Sure. As explanatory tools? Sure. As narrative embellishments? Why not (and, again, Andrei barely hints at Iraq and all the rest in The Candy Bombers)?

My complaint was two-fold. First, Andrei writes in his initial post that he set out to write The Candy Bombers, in part, "to excavate a 'usable past' for progressives." Well, to me, that sounds like he set out to write a historical analogy, rather than the careful and meticulous history that he actually did write. (His discussion of Henry Wallace, I suspect, won't be so usable). My concern here is that the search for a "usable past" may end up distorting the actual past. The author in search of a usable past does not ask a question; he makes a declaration. But my harping on the subject responds to Andrei's provocative post, not his wonderful volume.

As to my second gripe, which James precisely identifies, it concerns the use and abuse of historical analogies, which seems to be fairly widespread these days. We're awfully susceptible to historical analogies, and often to insidious historical analogies. Employing nothing but Munich and Vietnam analogies--and I've employed my share--one could easily write the entire history of the last forty years of American foreign policy. Can we honestly say that their use has furthered the cause of rational policymaking? Did it when Bill Clinton looked at Bosnia and saw Vietnam, or when he looked at Rwanda and saw Somalia, or when George W. Bush looked at Saddam and saw Hitler, or when LBJ looked at Vietnam and saw Munich, and on and on?

Which brings us to the question on the table: "whether the residents of Baghdad will--sixty years from now--be campaigning to keep an American army base open because of their gratitude for the American occupation." For me at least, Germany and Iraq will always be bound together for the simple reason that, when I reported from Iraq for The New Republic, I would always fly to Kuwait or Jordan via Frankfurt, occasionally making a detour to Berlin (and Tempelhof) or to the 1st Armored Division outside Frankfurt. In any case, never mind sixty years from now: the residents of Baghdad, at least the Sunnis that haven't been cleansed from Western Baghdad, are already campaigning for the U.S. outposts in their neighborhoods to stay open (though mostly out of fear, not gratitude). If they're still campaigning in sixty years, we're in more trouble than we think.


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Actually, if Bill Clinton didn't make the mistake of sending US troops into Rwanda because of his very recent and very bad experience in Somalia (where we never should have had troops in the first place) then that's a good thing.

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It's always tempting to cast the history one's just published as giving rise to an analogy to be used in relation to some interest of the current audience ("My book is practical as well as entertaining.").

But inasmuch as historical analogies are always subject to argument on grounds of insufficient closeness of facts and of (un)available responses, the analogical claim must be looked at skeptically. And more so since historical analogies are, primarily, rhetorical devices deployed to persuade the audience to adopt a previously decided policy or to justify actions previously taken.

Timothy Burke, Swarthmore prof and former ML pitcher (Expos?) has some interesting thoughts. And here's a workable definition together with a description of the functions of historical analogies.

My first question is: What is the "actual past"? Is there anything that can conceivably be called an objective past?

Better yet, is there any practical distinction to be made between history and the past as such?

I would like to offer the possibility that history just is the past. If the past can only be investigated through language, and the language with which we seek to investigate the past must accomodate the existing literature (which in itself is always open to re-interpretation, and is therefore not objective), then the past just is the product of our debates about what the past is i.e. history. In other words, the past and history are the same thing precisely because there is no objective past to be gleaned by human faculties.

Moreover, I would posit that even so-called "facts" are not that cut and dry. Facts cannot be comprehended or acquire meaning absent of some larger social context. And a social context, at its very least, is a milieu of culture, history, etc. which presupposes certain values, purposes, perspectives etc. In this sense, values and facts are indissoluble. What passes for a "fact", then, will change depending upon the way in which we decide to interpret that fact and subsequently place it within the existing historical narrative.

Further still, our social context is an aggregate of multitudinous values, perspectives, etc. which give rise to a myriad of historical schools of thought and ways of thinking about the "facts". And sense all we have are our debates (language and the existing literature) the pasts becomes the product (if there is more than one school of thought, then there are multiple histories) of our disagreements, but also our agreements.

Objectivity is what happens when warranted assertions are taken for granted. Thus, if you refuse to take certain things for granted, and investigate further, objectivity beings to recede.

P.S. Sorry if this is slightly off the topic of historical analogies. ;-)

Did you just essentially argue that everything is relative, that it's impossible to be objective, and that there's really no such thing as a fact? You can't be serious. Such thinking isn't just silly, it's dangerous. Either August is named after Augustus Caesar or it's not. Either man landed on the moon in 1969 or didn't. Either the USSR lasted for roughly 70 years or not. These things are facts independent of language, context or your feelings on the matter.
What you're talking about is not fact at all, it's interpretation... Was Stalin planning to split the world with Hitler? We may never know... Were there actually exactly 300 Spartans? Again, we may never know. But don't get the two confused, this is exactly the mistake of the Bush administration... confusing real facts and their interpretations.

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Tatsachen gibt es nicht, nur Interpretationen.

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