Everyday Americans

by Henry Seidel Canby

That this is true of so many men, and has led to the cross-fertilization between popular writers and intellectuals of which I have written above, is perhaps more readily explained when one considers how homogeneous our society has been, how few and how slight its mental cleavages. Conservative and radical, traditionalist and anti-traditionalist, democrat and aristocrat—such clefts have not gone so deep with us as with other nations. Except for times of stress, as in the decade between 1765 and 1775, or in the years just before the Civil War, it would be hard to group, for example, our writers by fundamental differences in their philosophy of living. Whitman one could classify, and Poe and Irving, but the difficulty rapidly increases as the list lengthens. We have been homogeneous by a common tradition of liberalism, by a common environment varying not too greatly between Boston and the newer West. And our literature has resembled us.

And now, when at last our literature, like our politics and our economics, must at last challenge world scrutiny, this national character, and all that represents it, has come suddenly to seem of vast importance. We have become vividly aware of it, and we realize that we are in dire need of self-expression—of self-expression by new literature. The self-consciousness of Americans throughout the nineteenth century, which showed itself keenly in their restlessness under foreign criticism and their irrepressible desire to talk about God’s country, was of a different kind. It was due to a nervous uncertainty as to the success of the American experiment. We were more concerned with what others thought of our qualities than with what we were or had been. But three things have altered our situation radically, and made us think more of character and less of reputation.

The first is the absolute success, as success is measured by the world’s finger, of this American experiment. The hope of the founders to establish a stable and prosperous republican government where life, property, conscience, and opinion were safe has been realized.

The second and more sensational change came from the Great War, which gave us that quiet confidence in our national strength that comes when recognition from without confirms the fact and makes self-assertion unnecessary.

The third, and probably the most important, has been the rise to intellectual influence and cultural and social power of aliens—Irish, German, most of all Jews—who, unlike the earlier immigrants, do not cherish as their chief wish the desire to become in every sense American. Such phenomena as an Alexander Hamilton or Thomas Paine, becoming almost from the day of their landing more native than the natives, are becoming rarer and rarer. More and more we must count upon cosmopolitans of brains and ability among us who know not Israel, though they may love the traditions of their home lands even less. It is this new America, heterogeneous, brilliant, useful, but disturbing, that has more than anything else sharpened the self-consciousness of America, turned us toward introspection, made us sensible of our homogeneity, and the new alignments inevitable for the future.

And just as at the turn of the eighteenth century enthusiasts were clamoring for a new literature from America, in which freedom and liberty should have their apotheosis, so now the awakened consciousness of Americans of the older stock is clamoring for the expression of what they vaguely denominate, and still more vaguely describe, as Americanism. Like all such terms called forth by a crisis and displayed like a flag or a button, the term is at the same time indefinite and full of significance. Ten men and women will in ten different ways define it. And yet none can doubt that vast feeling lies behind the word, and would crystallize, if power were given it, into an expression of our national experience and aspirations and ideals as we have lived with them and seen them develop for a century.

And opposed to this clamor for a literature of Americanism is another call, not loud yet, but rising—a demand for a different literature, mordant, sophisticated, cosmopolitan, which will cut at the sentimentalities in which our idealism has involved us, strike at the moribund liberalism which we still regard as our basis of action, take issue with the moral standards that have been received as irrevocable because they were American. Keenly aware of the need for a more honest and more vigorous expression of what America means to-day, and sensitive to these caustic attacks upon all that we have called American, the thoughtful mind finds little to console it in the clever, sentimental writing which, with sewing machines, dental pastes, ready-made clothes, and cheap motor-cars, has become one of the standardized products of America.

There has been one response already to the awakening national consciousness, and this, curiously enough, has been almost identical with the reaction of the new republic a century and more ago to its responsibilities. Then the first writing which commanded attention here and abroad was to be found in so-called state papers, declarations of Congress and legislatures, pamphlets by Adams and Hamilton and Jefferson. And the first response to our modern clamor for Americanism has also been in state papers, beginning perhaps with Roosevelt’s administration and continuing through Wilson’s messages and the many documents on the war. The worth and significance of many of these public utterances have commanded world-wide respect, and possible permanence in literature.

Yet it is rarely that state papers can satisfy a national need for literature. They are too restricted in their interests and too occasional in their provenance. It is only once in a century that a Gettysburg Address sums up the political and moral philosophy of millions or a discourse on the needs and obligations of democracy unites public opinion in America and Europe. The emotions of the race seek outlet and interpretation in pure literature, and here the American response is more doubtful.

None of the more popular brands of contemporary writing seems to satisfy the craving for national self-expression. It is true that we are going in for universals. Our books reach the hundred thousands, and our magazines the millions. The successful writer of plays, stories, or special articles trades in the thoughts that circulate through a vast community of common education, experience, and environment. The result is to spread and perpetuate the ideals and the liberal hopes that we call American, but also to stereotype and thus weaken their influence. They become counters in a game, or, better still, standardized foods for the imagination, whose popularity is certain until the fashion wears out. The writer of adventurous fiction to-day uses the same formulas as did Cooper, because he writes for a people still true to the mold of that America which they have inherited directly in family life, or indirectly in the schools. But his idealism is faint beside Cooper’s; his “strong, simple Americans” too often mere fabrications when compared with Deerslayer, or crude, vulgarized approximations, like sculptures of the decadent fourth century. Vulgarization is the menace of democratic literature—vulgarization by smart and cheap short stories, by plays where the wit is raw, the sentiment mushy, the characters, like their language, cheap and mean. Slang can be racy; colloquialism belongs to a literature of the people; to be homely is often to be lovable and true: but a literature, no matter how moral, which in its lack of clarity and sweetness is like a glass of dirty water, is a heavy price to pay for mere circulation. The appeal to universals is essential in a democracy, but unless clarified by love and hope and conviction, it leads toward universal vulgarity.