SOME OTHER INSTANCES
Dr. Charles W. Eliot told the Good Government Conference at Cincinnati in 1909 of an incident in Massachusetts which reflected the interest of foreign-born voters in political questions on their merits regardless of racial or religious considerations:
A few years ago, largely through the efforts of a single citizen, the Massachusetts Legislature changed the number of the school committee of Boston from twenty-four to five—in itself a prodigious improvement. Now, Boston is the home of three Roman Catholic races, the Irish, the French Canadians, and the Italians. The Italians have lately come in large numbers, and many of them are from southern Italy and not from northern Italy. What did the voters of Boston do in electing a school committee of five at large? The election was not by wards, but at large. They elected at the very first election—and have maintained the composition of the committee as then determined ever since—two Catholics, two Protestants, and one Jew, and the Jew has lately been the chairman of the committee. Now is not that creditable to the Roman Catholic majority in the city of Boston? They have a clear majority. Moreover, does it not tell us something encouraging about the manner in which voters of foreign birth will use the power of the vote in our country?
A. C. Pleydell of New York, on the same occasion, contributed a testimony of the same general character:
In New Jersey a large settlement of Italians in a small country township until lately have been the prey of the political leaders, who are just as corrupt as in the city. A gentleman whom I know who is, I believe, of a different political faith, moved out there some years ago and began to take an interest in the local life of the community. He started to clean up the school board and get decent schoolhouses. There were sixty or seventy Italian children at that little village school. The village has a population of only a few hundred. This man got subscriptions from these poor people, a little help from the outside, and contributed something himself. For two or three years they have had neighborhood meetings without regard to party, which these foreigners attended. One of the finest and most inspiring sights I have ever seen was at the school festival held in that little hall, largely filled by these foreigners.... These foreigners, under the leadership of this one man, have formed a good-government organization that has spread to neighboring townships.... He uses for its motto, “Put the circles on the square,” the square being the township and the circles being little group organizations. They have broken up the political ring in that township to-day by independent voting and nominations; ... as a result of this work in that township the movement has spread into another township which has been more corrupt, although inhabited almost altogether by native Americans. At the last election the people in that other township took an inspiration from the work that had been done by the foreign Italian population, and cleaned up their township....
There is just as much democracy in those people as we have, and we do not want to lose sight of the fact that they are human beings just like everybody else. I am the son of an immigrant from another part of Europe. The immigrants from the southern part have just as much ambition as the immigrants from the northern part.
I. M. Wise of Cincinnati in the same discussion said:
We have had a very fine example of the independence of the foreign voter during the last few years in Cincinnati. We had a movement started for the purpose of electing a prosecutor, and we found, after investigating the returns of the election, that the victory was due almost entirely to the foreign vote. But we had another example some years ago when there was a movement to sell the Cincinnati Southern Railway. This measure was defeated by a small majority, due entirely to the German citizens who usually show more independence than the other foreign citizens.
William Bennett Munro, in his Government of American Cities,[172] discussing the reasons for the political misleading of the foreign-born voter by corrupt leadership, points out that “the discreet and sober use of the ballot is something not to be learned in a day or even in a generation,” and that “it is not a matter for surprise, then, if alien-born voters have often proved easy prey to the sophistry and cajolery of claptrap politicians.” He says, further:
We have the testimony of seasoned campaigners that the alien-born voter is inclined to think for himself if he has the opportunity; but too often he does not secure even that small amount of fair information which is necessary to furnish food for thought. As a rule, practically all he gets concerning the facts of the municipal situation comes to him in such form that it leads to one conclusion only.... Experience has proved that he cannot always be stampeded by appeals to class prejudice, or delivered blindly to some political faction. Given a fair chance, he is, according to authoritative testimony, a voter of at least normal independence.
Considering the bewilderment with which thousands of old-stock native-born voters confront the complications of our Federal, state, and local governments, and the complexity of our inordinately long official ballots, it is small wonder that, like them, the foreign-born voter, even after many years’ residence in this country, follow shibboleths and leaders who to them represent a certain definiteness and clarity of purpose and action. This is especially true when the whole subject of governmental reform and efficiency comes to them in the guise of relatively arid abstractions in which they do not see their own interests, and by the voice of men living in far distant parts of the community, who do not understand their intimate problems, or speak the language of their daily lives. In almost every instance in which the issue was made clear and intelligible to them, the foreign-born voters of almost every nationality have responded in surprising fashion.
[XII]
THE FOREIGN BORN IN RADICAL MOVEMENTS
It would require an exhaustive investigation, beyond the space limits and the scope of this volume, to describe the part which the foreign born have played in the various radical movements marking the history of the United States. Of course, there is a sense in which anarchism, philosophical or violent, works toward a “political” end. The attempt to abolish all government and establish individual free will as the only law, is in that sense political. From that point of view one must discuss the influence of primitive Christianity, the teachings of such philosophers as Herbert Spencer, Tolstoy, Emerson, Thoreau, and a host of others in all countries. We confine ourselves here to the activities of the foreign born as they affect our ordinary political machinery and processes, participating or willfully failing to participate at the ballot box, or at least directly influencing political activities and policies.
We have to consider briefly the immigrant’s participation in these forms of activity: (a) Political Socialism. (b) Populism—lately embodied in the Nonpartisan League. (c) The Land Question—agitation, for example, for the so-called Single Tax. (d) Antipolitical organizations, as exemplified in the I. W. W., Communist party, etc.
It is a curious fact that radical movements in any country habitually are attributed to the foreign born. Bismarck assured the Germans that Socialism could not take permanent root in Germany because it was of English origin; while Gladstone declared that the “Social Democratic” doctrines could not abide in England because they were imported from Germany. It is common in this country and elsewhere to assert that Socialism is a movement inspired and carried on by Jews. There is no sound basis for this or kindred assertions. Socialism, and radicalism generally, are of no particular geographical or racial origin. Among a really prosperous and contented people radicalism is an academic affair; the common man is not interested. It is only when social and economic conditions produce extremes of wealth and poverty, and when primary discontent with the basis and atmosphere of daily life is widespread, that political radicalism of any kind attracts any but the fireside debaters. In the last analysis the only real and effective agitator is injustice. The Socialist movement appeared in Japan only after modern industrialism and the factory system had reached a stage of development creating a psychological soil in which it could grow.
Socialism appeared in America early in the nineteenth century, but it did not assume any political significance until the country had become rather industrial than agricultural. It did not originate among the foreign born, nor were its early protagonists of alien birth.
Long before the influence of Marx appeared in statements of Socialistic theory in this country, or any other, the essentials of Socialism were published and discussed on both sides of the Atlantic. When Karl Marx was a little boy Robert Owen reprinted in England a Socialist pamphlet by an American workingman. About the same time one Thomas Cooper of Columbia, South Carolina, published a book containing all that is essential of Socialist doctrine. And O. A. Brownson, editor of the Boston Quarterly Review, was preaching the inevitability of a class war, the abolition of the wage system, and the necessity of the “triumph of the proletariat.” In 1829, when Marx was eleven years old, Thomas Skidmore, R. L. Jennings, and L. Byllesby exercised a marked influence with the preaching of what would even now be recognized as “straight Socialism.” There was no influence of Marx or any other immigrant in the substantially Socialistic—and collectivist—teachings of such men as Horace Greeley, George Ripley, Charles A. Dana, Parke Godwin, Higginson, Channing, Margaret Fuller, Hawthorne, James Russell Lowell.
Socialism, in fact, is a spontaneous human reaction to individualist capitalism. In that hour when the grouping of privately owned wealth, in the hands and under the control of combined owners as partners or in the form of corporations, was made necessary by the increasing intricacy and expensiveness of machinery and the application thereto of steam power—the institution, in short, of the factory system—Socialism—the theory of the collective ownership of the means of production—became the inevitable reaction in the minds of persons and classes dissatisfied with the workings of the process. Naturally, these persons would be chiefly of the class of those who had nothing to contribute except their bare hands and brains—the proletariat. Bear in mind that we are not here discussing the merits of the theory.
What Marx did was to elaborate and systematize the theory. And he did something else. The earlier preachers of Socialism were largely idealists, most of them of the Christian faith, who appealed to the sense of brotherhood, talked in terms of the Sermon on the Mount and the Kingdom of God. Later came, notably in the writings of Marx, the reduction of the whole business to materialist terms; the disappearance of all sentimentalism and religious terminology from the propaganda. Logically it is a short step to the atheistic extremes of merciless dictatorship by minority and the harsh suppression of opposition, exemplified in the rule of the so-called Bolsheviki.
This is very important, because it affords the psychological background against which to see the reason why materialistic Socialism has to so great an extent failed to hold the allegiance of the naturally idealistic, church-bred, native American, and has so largely come to be a movement supported by the foreign born. For, whatever may be said about Socialism as not peculiarly of foreign origin, it nevertheless is a fact that in this country, in its aggressive political aspect, Socialism is preponderantly of foreign-born personnel, and to a large extent, though by no means exclusively, German and Jewish. It is impossible to present reliable statistics as to the number or racial distribution of Socialists, because, in the first place, there are thousands of persons of all races entertaining Socialistic ideas and theories who do not call themselves Socialists. The vote of the Socialist political parties includes large proportions of votes due to reasons other than Socialist views; the Socialist parties have in the past contained thousands of members who were not voters. Furthermore, there is no census or tabulation of Socialists that can be relied upon.