As with any era of intellectual history, the post-civil rights period (or whatever future historians will call this era) requires significant scrutiny of its works of art, literature, and general culture. Several novels have been released in the last year that offer great detail of the black experience across the African Diaspora. Covering genres as vast as literary fiction, science fiction, and alternate history, these novels will no doubt be studied by intellectual and cultural historians for what they say about what it means to be black in the early 21st century.
Peters, Justin. The Idealist: Aaron Swartz and the Rise of Free Culture on the Internet. New York: Scribner, 2016. 337 pages.
Review by Scott Richard St. Louis
Late in September 2010, a skilled programmer accessed a computer network at the Massachusetts Institute of Technology and executed a script designed to download JSTOR articles at alarming speed. Known as scraping, this process violated JSTOR’s terms of service and threatened to overwhelm the JSTOR servers in Ann Arbor, Michigan. Staffers at JSTOR responded by banning the scraper’s MIT IP address. However, the scraping resumed early the next morning at a different MIT IP address, and a game of tit-for-tat ensued between the JSTOR team and the MIT scraper. The problem ceased the following month, when JSTOR blocked the entire MIT campus from accessing the database on October 9. Service was restored on October 12, and the scraping ceased.
However, the problem returned late in December. A few days into the new year, engineers at MIT tracked the downloads to a network switch in the wiring closet of Building 16. There, one of the engineers discovered a laptop plugged directly into the network. The school responded by installing a surveillance camera in the closet. By January 6, the camera had captured images of a young man entering the closet to check on the laptop. Later that day, Aaron Swartz – a celebrated free culture advocate and fellow in the Edmond J. Safra Center for Ethics at Harvard University – was arrested on felony charges of breaking and entering (195-219).
Guest Post by Professor Tyler D. Parry and Clayton Finn. Part One of this post was posted on the African American Intellectual History Society’s blog. Thanks to Christopher Cameron and the good people at AAIHS for running part one.
Americans are often guilty in assuming that N-word usage only applies to populations in the United States. Reconsidering the Buzzfeed video’s inquiry, a better question might entail: “How should the black community respond to the N-word’s global dissemination through hip-hop?” For instance, should we be concerned when a white, French hip-hop fan quotes “Niggas in Paris” indiscriminately? Does one immediately condemn a non-American for employing what is, for them, a term associated with American rap music? Perhaps, hip-hop, alongside the globalization of media, is better attributed for explaining the term’s international dispersion and adoption. It’s easy to find British, South American, or even African hip-hop artists implementing the term into their music. Uprooted from their geographical and cultural birthplace in the Americas, current discussions of the term are often limited in scope or polarized by contested opinions.
Today, I had planned on writing a piece about Frederick Douglass’ well-known “What to the Slave is the Fourth of July?” speech. It’s quickly noticeable that, every July Fourth, many friends and acquaintances of mine on social media post the speech. A stirring indictment of American society’s complete complicity with slavery in 1852, “What to the Slave is the Fourth of July?” is one of the most important speeches in laying out a moral and political critique of American society from one of the most important intellectuals in American history. It is worth noting, however, that Douglass constantly debated the meaning and purpose of America during his lengthy public career.
Guest Post by Ryan Donovan Purcell, Assistant Book Review Editor
I had no expectations when I visited Fales Library at New York University to look at Richard Hell’s papers. The punk rock pioneer deposited his materials there in 2004, and I had since been curious to explore their contents. His journals and notebooks were among the most intruding items listed in the online guide. I suspected they would contain reflections of New York City during the early 1970s, and how urban decay might have influenced his art. That was my hope, not expectation.
By Richard H. King
It is a rare privilege to get to respond directly to a cluster of reviews and to have them be so well-considered and interesting to engage with. Thanks to Mira Siegelberg, Neil Roberts, John Burt and Seyla Benhabib for taking the time to respond to my book and for making this happen. Lilian Calles Barger did the hard work of organizing this whole process and she deserves the credit for the fact that four reviews plus my response appeared together at all. Finally, thanks to S-USIH for creating such an interesting blog. RHK
By John Burt
Richard H. King’s Arendt in America is such a thorough, thoughtful, clear-sighted, and balanced treatment of Hannah Arendt’s thirty-four year engagement with American politics, culture, thought and society that it is hard to single out which of its strains of argument demand the most attention. King shows how, even as she shared many common European prejudices about the United States, Arendt nevertheless saw in America a tradition of practical republicanism of considerable power. Arendt learned from America, but she also taught America, and some of the things she taught America were aspects of American political culture that Americans of her own generation had not clearly understood.
By Mira Siegelberg
Richard King describes his masterful new book Arendt and America as an attempt to remedy the “lack of understanding of the impact of Arendt’s thought on American thought and culture and of the impact of the New World on her thought.” This is ultimately a too-modest assessment of the ambitions of the work since King’s unstated theme is historical judgment itself. Over the course of the study King demonstrates how comprehending Arendt’s efforts to think in time provides a critical perspective on Arendt’s thought at the same that it illuminates the broader relationship between historical interpretation and moral evaluation.
By Seyla Benhabib
In 1975, the year of her death, Hannah Arendt’s (b. 1906) last essay appeared in the New York Review of Books with the title, “Home to Roost.” Anticipating the American bicentennial, the essay is not joyous but rather full of “fear and trembling,” expressing severe doubts as to “whether our form of government would be able to withstand the onslaught of this century’s inimical forces and survive the year 2000.” The Watergate scandal which signaled the introduction of tactics of “petty criminality” into the business of government; the Vietnam debacle, which Arendt calls “an outright humiliating defeat;” the deceptions induced by public relations strategists of Madison Avenue to further dupe a public lulled by the seductions of consumerism; rising inflation, unemployment and growing crime in urban centers lead Arendt to issue what her friend, the philosopher Glenn Gray, calls a “Cassandra-like” warning (King, 296): “While we now slowly emerge from under the rubble of the events of the last few years,” she concludes, “let us not forget these years of aberration, lest we become wholly unworthy of the glorious beginnings of two hundred years ago.”
By Neil Roberts
This is the first review in the Roundtable series devoted to Richard King’s work Arendt and America. For the introduction, click here.
Here, then, is the dilemma, and it is a puzzling one, I admit…what, after all, am I? Am I an American or am I a Negro? Can I be both? Or is it my duty to cease to be a Negro as soon as possible and be an American?
—W.E.B. Du Bois, “The Conservation of Races” (1897)
In the first place, we don’t like to be called “refugees.” We ourselves call each other “newcomers” or “immigrants.” Our newspapers are papers for “Americans of German language”; and, as far as I know, there is not and never was any club founded by Hitler-persecuted people whose name indicated that its members were refugees.”
—Hannah Arendt, “We Refugees” (1943)
It was the experience of the Republic here which decisively shaped her political thinking, tempered as it was in the fires of European tyranny and catastrophe, and forever supported by her grounding in classical thought. America taught her a way beyond the hardened alternatives of left and right from which she had escaped; and the idea of the Republic, as the realistic chance for freedom, remained dear to her even in its darkening days.
—Hans Jonas eulogy at Arendt’s funeral, Riverside Memorial Chapel (1975)