[Salon] Distorting American History: A Growing and Destructive Enterprise
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- Subject: [Salon] Distorting American History: A Growing and Destructive Enterprise
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- Date: Fri, 3 Dec 2021 17:51:13 -0500
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DISTORTING AMERICAN HISTORY: A GROWING AND DESTRUCTIVE ENTERPRISE
BY
ALLAN C. BROWNFELD
————————————————————————————————————————————
American
history, like the history of any country, is complex. It has its high
points, and its low ones——and many in between. But in discussing
history, it is essential that we be accurate. In recent days, such
accuracy is in short supply, and an effort to distort our history is
growing.
Consider the recent example of
New York City’s Tenement Museum, which I visited many years ago and
which has been a standard stop for high school student trips to New
York. The museum was focused on telling the stories of the more than
7,000 people who inhabited its 22 cramped apartments in the 19th and
early 20th centuries. Those living in the building included Germans,
Irish, Eastern European Jews, and Italians. There were no black people
living in the building.
When
researching the life of an Irish man named Joseph Moore, the museum
discovered another man with the same name, who was black. The museum is
replacing the story of an Irish family who resided in the building, at
103 Orchard Street, in the late 19th century, with that of a black man
who worked nearby, but lived in New Jersey.
When
the museum was opened in 1988, it was devoted to recreating the
immigrant experience of the more than 7,000 people who inhabited the 22
apartments in the five story building. During that period, the
inhabitants mirrored the nation’s immigration from Europe. There is no
historical evidence that any black people lived in the cramped quarters
of the building during that period.
Now,
the museum has decided to set up one apartment in the Tenement Museum
to recreate how a black man named Joseph Moore, and his wife Rachel ,
lived at the time, and is revising all of its apartment tours to examine
how race and racism shaped the opportunities of white immigrants.
“Basically, we’re taking apart everything and putting it back together
again,” Annie Polland, the museum president, told the New York Times.
Discussing
his own experience as an educator at the museum, Peter Van Buren,
writing in the New York Post, recalled that, “When I joined the museum
as an educator in early 2016, it was a small, elegant , good place.
Inside a restored 19th century tenement apartment house , it told the
story of some of the actual all-immigrant families who had lived there
from inside their actual apartments. Of the more than 7,000 people who
inhabited the building over its lifespan, researchers established who
had lived in which rooms, detailed their lives , forensically
reconstructed the surroundings…some rooms had 20 layers of wall paper
applied by the different generations who had lived here.”
Rule
one for educators, Van Buren notes, was “keep it in the room,” which
means “focus on specific individuals and how they lived in the room
where you were standing. Over the years, these included Irish, Jewish,
German and Italian immigrants. I have seen no Bangladeshis, Spaniards,
blacks. Their stories lay elsewhere, outside the room. It is the same
reason there is no monument to those who died on D-Day at Gettysburg.
That didn’t happen there. That story is told somewhere else.”
Narratives
at the Tenement Museum have been rewritten. In one case, Van Buren
points out, “The Irish immigrants went from suffering anti-Catholic
discrimination in Protestant America to being murderers of innocent
blacks during the 1863 Draft Riots. Never mind that the Irish family
spotlighted in the museum lived there in 1869 and had no connection to
the riots. To accommodate this change, the museum will do away with its
current Irish family tour in lieu of a hybrid to emphasize black
suffering and de-emphasize the actual life experiences of discrimination
imposed on the Irish by ‘whiter’ New Yorkers. They will build a
‘typical’ apartment of the time on the fifth floor for the black family,
an ahistorical place they never occupied, an affront to those whose
real-life stories once did. It would make as much sense to build a
space that tells Spider-man’s story.”
Or
consider the New York Times 1619 Project, which argues that America is
inherently racist and has been from the beginning. While slavery,
segregation and racism is a part of our history and should be confronted
and taught, the 1619 Project is hardly an accurate history. In a
letter to the Times, Princeton historian Sean Wilentz and other
prominent historians such as James McPherson, Gordon Wood and Victoria
Bynum, argue that the project “reflected a displacement of historical
understanding by ideology.”
The author
of the 1619 Project, Nicole Hannah-Jones, writes, for example, that,
“One of the primary reasons the colonists decided to declare their
independence from Britain was because they wanted to protect the
institution of slavery as abolitionist sentiment was rising in Britain.”
Quite
to the contrary, Prof. Wilentz sees the rising anti-slavery movement in
the colonies and its influence on the Revolution as a radical break
from millennia in which human slavery was acceptable around the world.
He declares: “To teach children that the American Revolution was
fought in part to secure slavery would be giving a fundamental
misunderstanding not only of what the American Revolution was all about,
but what America stood for since the Founding.”
Historians
point out that slavery was hardly an American creation but was a part
of recorded history from the very beginning. It existed in Ancient
Greece and Rome and at the time the Constitutional Convention met in
1787, it was legal everywhere in the world. The notion that slavery
was, somehow, America’s “original sin” is completely ahistorical. The
idea that the American Revolution was fought to protect slavery because
anti-slavery feeling was growing in England is without foundation. In
fact, anti-slavery sentiment was far stronger in the American colonies
at that time.
Prof. Wilentz sees the
rising anti-slavery movement in the colonies and its influence on the
Revolution as a radical break from thousands of years in which human
slavery was accepted around the world.
Beyond
this, the American Revolution was kindled in New England where
anti-slavery sentiment was strongest. Early patriots like James Otis,
John Adams, and Thomas Paine were opposed to slavery, and the Revolution
helped fuel the abolitionist movement.
Our
Founding Fathers are coming under steady attack for not sharing the
views of today. The removal of the statue of Thomas Jefferson from the
New York City Council Chambers is an example of what the Quaker
theologian Elton Trueblood called “the sin of contemporaneity,” finding
our ancestors wanting for not sharing all of our current views. In
Jefferson’s case, the statue was commissioned by Uriah P. Levy, a Jewish
naval officer seeking to commemorate Jefferson’s commitment to
religious freedom. When the Constitution was written, separation of
church and state and religious freedom were virtually unknown in the
world. In Europe, Protestants were persecuted in Catholic countries and
Catholics had limited rights in Protestant countries. Jews faced
restrictions almost everywhere. Yet, in America, because of leaders
such as Jefferson and Madison, religious freedom became a reality. But
Jefferson has no place in the New York City Council chamber.
We
honor our Founders not because they were perfect, but because, though
imperfect men, they did great things. At James Madison University in
Virginia. Those who sought to change the school’s name because Madison
was a slaveholder, were not successful. University president Jonathan R.
Alger said that for all of Madison’s shortcomings, “He was ‘the father
of the U.S. Constitution,’ and frankly we wouldn’t be having a lot of
these conversations if it were not for the work he did.”
At
George Mason University, also in Virginia, Gregory B. Washington, the
first black president of a public university named for another American
founder who articulated principles of liberty and justice even as he
enslaved people, opposed efforts to change the name. He declared, “By
keeping Mason in our name , we keep both lessons of his life active in
our quest to form a more perfect Union—-and certainly a better
university.”
All of our history should
be taught, the positive as well as the negative. But it should be
accurate. The Tenement Museum, the 1619 Project, and other efforts to
impose a new politically correct imprint on a long and complex history
is a step backward if we really want to understand the past.
##
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