The Soulless City

PrintPrintEmailEmail

Yet with all this it is necessary to acknowledge a transformation howsoever subtle and tentative. The tempo of violence seems to have speeded up, the result, more or less direct, of change in the technology of communications, which now communicate not simply the fact but also the spirit of violent events, and do so instantaneously. More ominously, there appears to have been a legitimation of violence, and a spread of its ethos to levels of society that have traditionally seen themselves, and have been, the repositories of stability and respect for, insistence upon, due process. It is one thing to loot clothing stores—Brooks Brothers was hit in 1863—to fight with the police, to seize sections of the city and hold out against them. It is another thing to seixe university libraries, and that is very much part of the violence of our time, a violence that arises not only among the poor and disinherited, but also among the well-to-do and privileged, witli the special fact that those elements in society which normally set standards of conduct for the society as a whole have been peculiarly unwilling, even unable, to protest the massive disorders of recent times.

A second theme is migration.

The American urban experience has been singular in the degree to which our cities, especially those of the North and East, have been inundated by successive waves of what might be called rural proletarians, a dispossessed peasantry moving—driven from—other people’s land in the country to other people’s tenements in the city. American cities have ever been Oiled with unfamiliar people, acting in unfamiliar ways, at once terrified and threatening. The great waves of Catholic Irish of the early nineteenth century began the modern phase of this process, and it has never entirely stopped, not so much culminating as manifesting itself at this time in the immense folk migration of the landless southern Negro to the northern slum. In small doses such migrations would probably have been easily enough absorbed, but the sheer mass of the successive migrations has been such as to dominate the life of the cities in their immediate aftermath. The most dramatic consequence was that popular government became immigrant government: in the course of the nineteenth century, great cities in America came to be ruled by men of the people, an event essentially without precedent in world history—and one typically deplored by those displaced from power in the course of the transformation. Let me cite to you, for example, a schoolboy exercise written in 1925 by a young Brahmin, the bearer of one of Boston’s great names, on the theme “That there is no more sordid profession in the world than Politics .”

The United States is one of the sad examples of the present form of government called democracy. We must Rrst remember that America is made up of ignorant, uninterested, masses, of foreign people who follow the saying, “that the sheep are many but the shcpards arc few.” And the shcpards of our government are wolves in shceps clothing. From Lincolus Gettysburg address let me quote the familiar lines “a government of the people, for the people, and by the people.” In the following lines I shall try and show you how much this is carried out in modern times.

Let us take for example the position of our mayors. They are elected by majority vote from the population in which they live. Let us take for a case Mayor Curlcy of Boston. He tells the Irish who make up the people of Boston that he will lower their taxes, he will make Boston the greatest city in America. He is elected by the Irish mainly because he is an Irishman. Hc is a remarkable politician: he surrounds himself by Irishmen, he bribes the Chief Justice of the court, and although we know that the taxes that we pay all Rnd a way into his own pocket we cannot prove by justice that he is not a just and good mayor.

But such distaste was not wholly groundless. The migrant peasants did and do misbehave: as much by the standards of the countryside they leave behind, as of the urban world to which they come. The process of adapting to the city has involved great dislocations in personality and manners as well as in abode. From the first, the process we call urbanization, with no greater specificity than the ancient medical diagnosis of “bellyache” or “back pain,” has involved a fairly high order of personal and social disorganization, almost always manifesting itself most visibly in a breakdown of social controls, beginning with the most fun damental of controls, those of family life. The Children’s Aid Society of New York was founded in response to the appearance of this phenomenon among the immigrant Irish. Let me quote from their first annual report: It should be remembered, that there are no dangers to the value of property or to the permanency of our institutions, so great as those from the existence of such a class of vagabond, ignorant, ungoverned children. This “dangerous class” has not begun to show itself, as it will in eight or ten years, when these boys and girls are matured. Those who were too negligent or too selfish to notice them as children, will be fully aware of them as men. They will vote. They will have the same rights as we ourselves, though they have grown up ignorant of moral principle, as any savage or Indian. They will poison society. They will perhaps be embittered at the wealth, and the luxuries, they never share. Then let society beware, when the outcast, vicious, reckless multitude of New York boys, swarming now in every foul alley and low street, come to know their power and use it!