Category Archives: Books

Sometimes the post is about a book or a couple books. When that’s pretty much the point, it ends up here.

Thieves Road (A Review)

28 Tuesday Jun 2016

Posted by in Books, History, Native American Issues

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Thieves RoadAside from being my birthday, last Saturday (June 25th) was the anniversary of Custer’s Last Stand. So, I suppose it’s fitting that I finished a book about the man that afternoon. A 336 page volume written by Terry Mort, it’s called Thieves Road: The Black Hills Betrayal and Custer’s Path to Little Bighorn (Prometheus Books, 2015). No, the book doesn’t cover the events at Little Bighorn. As the subtitle suggest, this book is about Custer’s expedition to the Black Hills, which is to say that this book is about the reconnaissance expedition that lead to the war that lead to Little Bighorn. Officially the expedition had been tasked with helping to establish a Fort in Sioux territory. Unofficially, they were looking for gold. The discovery of that gold would lead to the Great Sioux War of 1876 (and among other things the death of Custer and his men). This particular expedition is a subject I’ve wanted to know more about for sometime, so I was happy to pick this one up.

I’ve written about Custer before, minor tangents here and here, and of course he is the principle villain in the movie Little Big Man, which is an all-time favorite of mine. So, anyway, this isn’t the first time things-Custerly have made their way into my blog. All references to significance of the date aside, it probably won’t be the last either.

Anyway…

For me, the most interesting part of the book would have to be Mort’s efforts to connect this expedition to the larger political economies of the gilded age. All-too-often people (even historians who should know better) speak and write about the the events of western history as though their significance could be understood entirely within the confines of life out on the frontier. We may appreciate that immigration is pushing folks out there or that the civil war affected the availability of troops, and so on, but rarely does anyone make a serious effort to elaborate on the connection between events occurring out west and the larger patterns of U.S. and world history. Mort is definitely an exception to this pattern.

Mort links the effort to find gold in the  Black Hills to the financing the financing of the civil war (in particular the need to pay off war bonds in gold currency), to the failures of the Northern Pacific Railway (due in part to fears over Indian raids … fears ironically triggered by Custer’s own reports), and by a cascading series of bank failures stemming from post-war sales of Yankee wheat to Britain (a problem for Russian nobles). If all of that sounds interesting to you, then well, …you know what to do.

I am less impressed with Mort’s approach to activities of Lakota (Sioux) and Cheyenne during these events. He doesn’t embrace stereotypes, but his account of Native American lives never strays far from them. In fact, much of Mort’s approach to native culture and native actions in the days leading up to the Great Sioux War consists of a critique of the very stereotypes held by whites of the day (particularly those in western states). He gives us just enough to appreciate that those stereotypes are not accurate, but not enough to outgrow them altogether.

What makes this problem particularly interesting to me is Mort’s claim that the Lakota did not really want peace, at least not a lasting and general peace with everyone around them. This, according to Mort, would have left Lakota men without any means of proving themselves. In Lakota society, according to Mort, one became a man primarily through honors that had to be earned in warfare. Significantly, it is this incentive to raiding that provides the critical moment in history as far as Mort is concerned, because it was Sioux raids that provided the reason Custer’s expedition was authorized as a means of establishing a fort in Sioux territory (p.296). It was Custer, according to Mort that chose to combine this expedition with a search for gold, and it was of course the discovery of that very gold that lead to the Great Sioux War.

Don’t get me wrong. Mort’s treatment of the Sioux is very respectful, but respectful and a buck will buy you a beer. The question here is whether or not his treatment is actually fair to them, and frankly I don’t think it is. Mort places the ultimate responsibility for the coming war on their shoulders, and specifically on their interest in perpetuating war for its own sake. The critical moment in history, the moment when things could have gone some other way, is thus one determined by the Sioux themselves. To be sure, Mort has a lot to say about the decisions of any number of parties in events leading up to this war, but the foibles of non-natives are largely those of individuals in his treatment, and I at least cannot help but sense a kind of fatalism in the overall story. However Custer might stumble, his direction seems a foregone conclusion. This is not simply because we know the end of this particular story; it’s a sense that the U.S. would inevitably go after the Black Hills. It’s just what we do, at least when vast stretches of land lay in the hands of people like the Lakota and the Cheyenne.

The historical moment that settled everything was, as Mort understands it, the one in which young Indian men took to leaving the agencies in the summer and engaging in raids before coming back to those same agencies for the winter. For all we can say about the vagaries of finance, the consequences of greed, or the recklessness of Custer’s particular quest for fame and fortune, in the final analysis, the cause of the coming war at the close of the book is a feature of Lakota society.

…not ours.

To say that I am uncomfortable with this is putting it mildly. I suspect others might choose pick apart the centrality of warfare among Sioux and Cheyenne. For myself, I am more concerned at the failure to find comparable incentive to warfare in other circles, particularly in those of American society itself. Lakota are not the only society that has struggled with the question of what to do with young and violent men, nor would they be the first (or last) to answer that question by sending such men off to visit their violence on someone else. The honors accorded to warriors can be seen all across popular U.S. media, both in Custer’s day and our own. IF an eagle feather might be thought a cause of war to a Lakota, can a medal be any less for a U.S. soldier? If such honors may be thought the reason nations go to war, is this any less true of the U.S. army than it is for people First Nations?

Of course, we normally account for the warfare of nation-states by looking at the larger political and economic forces guiding hands of key decision-makers not the ambitions of particular warriors, and Mort does that very well for both the Indian and white side of this story. Yet, he sees in the actions of native warriors a sort of cultural pathology that seems absent in his treatment of U.S. soldiers.

It’s clear enough that Custer sought honors comparable to those of Sioux warriors, as Mort himself points out, but the cultural significance of those honors doesn’t seem as fatal in Mort’s treatment (except perhaps for Custer and his troops). Of course not every American male goes to war whereas such conduct would be far more normative in Lakota society, so perhaps there are some dissimilarities. Yet the same markets that provide for diversification of labor also create the need for resources that send particular troops to particular paces (like the Black Hills) even as others stay home. Mort himself does a great job of explaining exactly how that happened in this instance. So, if it is fair to say of the Sioux that they didn’t want a lasting or general peace, I think that is every bit as true of the U.S. (then and now). We may not all be warriors, but in a nation like the U.S. that simply isn’t how things work. We have the likes of Custer to secure needed resources for us.

As Vine Deloria might have reminded us, Custer died for our sins.

 

“The Faith of Christopher Hitchens” …In Which I Read Snake Oil

21 Thursday Apr 2016

Posted by in atheism, Books, Religion, Uncategorized

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I’m starting to wonder if it isn’t the fate of prominent atheists to end up with Christian apologists for spokesmen. Okay, I don’t literally believe in fate (either), but let’s just say the pattern is starting to look a little too common.

Yesterday, I came across this charming little tweet from professional bigot, Matt Barber.

MattBarber3

Barber’s link connects us to an article discussing an account of Hitchens’s personal life, as related in The Faith of Christopher Hitchens by Larry Alex Taunton. Who is Taunton? He is one of the Christian apologists whom Hitchens debated in his later years. According to Taunton, the two had become close friends in those years, close enough for him to be present throughout much of Hitchens’s struggle with terminal cancer. According to Taunton, Hitchens gave serious thought to converting in those years. Taunton doesn’t say that Hitchens did convert, but he spends virtually the entire book exploring the possibility that Hitchens might have. The author of the article in Barber’s link, Al Perretta, contributes his own 2 cents by telling us that Hitchens own preemptive remarks about the possibility of a deathbed conversion indicate just how much he was thinking about it. If Taunton is content to imply the possibility, Perretta wants to make damned sure we get the hint. And then of course, we have the likes of Matt Barber who sees in the whole thing an opportunity to taunt unbelievers.

It’s a bit like a game of telephone. What Hitchens actually said and thought in private moments before his death we will never know, but we do get to see how Taunton’s account of it takes on ever more polemic significance as others proceed to recount the story. Honestly, I don’t doubt that Taunton and Hitchens were close friends, but I do think Taunton serves his friend poorly by using him in this manner. Damned poorly! Taunton may think his efforts restrained, even respectful, but he has made Hitchens into a commodity of sorts, a chip those in his own camp will now use shamelessly to promote their own views. Whatever respect Taunton may think he has paid Hitchens in writing this, it’s fairly gone by the time we get to the likes of Barber. I somehow doubt Barber will prove to be unusual.

The story is hardly without precedent!

***

I remember when Anthony Flew changed his views on the existence of God. As an active participant in Christian Forums, I lost track of the number of times someone came into the open debate forums to announce Flew’s ‘conversion’. More than a few would-be apologists really seemed to think this odd sort of authority argument would (or should have) swayed a number of unbelievers. A popular atheist had changed his mind. Shouldn’t we do the same?

The full story in Flew’s case would prove far more complicated than the conversion narrative continually promoted by Christian apologists. It doesn’t appear that Flew ever came to believe in the God of Abraham, though he did seem to adopt a Deist position on the existence of God, but this distinction was often lost in the words of sundry believers proclaiming the miracle of Flew’s conversion. Questions remain to this day about just how much some of Flew’s final work, There is a God,  really is the work of Flew and how much of it is really the work of Christian apologists. It’s difficult to avoid the conclusion that something was wrong in Flew’s very public change of position. Flew, a lifelong atheist thus spent his final days voiced, as it were by Christian apologists, his final position on the existence of God communicated by others, many of whom were all to happy to treat Flew’s newfound Deism as a victory for Christianity itself.

Had the Anthony Flew whose writings we all knew become a Christian, he certainly would have made a far more eloquent Christian than his latter-day friends made him out to be.

This sort of response may seem harsh, even disrespectful, but Flew’s final days certainly produced a number of red flags. We don’t normally learn the views of professional philosophers from their long-time debate opponents, and a  professional philosopher writes his own material. For reasons which may or may not be understandable, this did not happen in There is a God, and it isn’t entirely clear that he understood the full contents of that work. Whether or not Flew was clear about what he was doing in those final days, most of us will never know. That many in the Christian community were all-too happy to milk Flew’s shift of position for all it was worth and more is plain to see. Flew’s “conversion” left us all with more of a scandal to ponder than a novel argument on the age-old topic.

As with many public debates, I often found the terms of this one rather oddly skewed. I have often wondered if it is really appropriate to call the mere decision to believe in God a ‘conversion’. When people convert to a faith, they do a lot more than simply change their mind about the truth of a claim. They say prayers. They go to church. The embrace doctrines. They nest, as it were, in their new worldview. For his part, Flew seems simply to have decided that a God of some sort was an essential part of any explanation for the world as we know it. Yet, Christians still proclaim the truth of Flew’s conversion, seemingly immune to the fact that he didn’t end up in their camp either.

***

…and of course there is always Lady Hope!

My first exposure to this story came in some college classroom, a history class I believe. We were discussing Charles Darwin when someone interjected the comment that he had recanted toward the end of his life. The comment hadn’t been at all relevant to the discussion, and the instructor simply didn’t bite. So, we were back on topic in no time, and I found myself wondering what little story I had missed.

That little story was the story of Elizabeth Cotton, or ‘Lady Hope’ as she was called. She claimed to have spoken to Darwin near the end of his life wherein she found him reading Hebrews. Darwin expressed regrets about his scientific publications according to Cotton and discussed plans for holding a congregation in his summer house. If her account is true, then Cotton appears to be the only person to whom Darwin expressed these views. He didn’t tell them to his wife, a devout believer who might well have been quite relieved to hear of his newfound faith. Neither did he communicate them to any of his children or colleagues. But he did communicate these views to Elizabeth Cotton, according to Cotton anyway, and this fact was interesting enough to earn her a little bit of fame among Christian speakers near the end of the 19th century.

***

So, you see this latest bit about Hitchens is hardly without precedent. It seems that when unbelievers become believers, Christian apologists are often the first to know. Hell, sometimes they are the last to know as well. And sometimes they are the only ones to know at all.

I gather the rest of us are supposed to take their account on faith.

***

FaithofHitchensSo, how does Taunton pay his respects to his former friend? Consider the quotes he uses to open the earliest chapters of his book:

“Men despise religion; they hate it, and fear that it is true.” – Blaise Pascal.

“You will always be fond of me. I represent to you all the sins have you never had the courage to commit.” – Oscar Wilde.

“Education without values, as useful as it is, seems rather to make man a more clever devil.” – C.S. Lewis

“God hath given you one face, and you make yourself another.” Shakespeare.

…you get the idea.

These are the pithy little one liners that Taunton uses to frame each of his opening chapters. Yes, the point of each quote is every bit as obvious as it may seem.You might expect a book about a deceased friend to use quotations illustrating something admirable about him, even to outline qualities one might find worthy of praise. Taunton is of course using these quotes to take Hitchens apart.

In “A Requiem for Unbelief,” Taunton relates his personal history with Hitchens and explains his decision to write the book. He describes Hitchens’s life as one of rebellion against God (thus establishing from the beginning a narrative that refuses to take Hitchens’s atheism seriously). Taunton also describes Hitchen?” With this remarkably disrespectful tribute to an old friend, it is no surprise that Taunton would lead the chapter with a quote suggesting that people such as Hitchens must know deep down that he is wrong.

The notion that atheists really believe in God after all is a pretty common theme among Christian apologists. Taunton clearly means to use Hitchens’s life to provide an example of this, an anecdote to show us what so many apologists take for granted, that deep down the most strident atheist is really a frustrated believer of some sort. Thus, Taunton transforms Hitchens’s life into contemptuous dismissal of the very views Hitchens proclaimed throughout that very life. Hitchens didn’t really mean what he said, so Taunton would have us believe, and no-one knows this better than Taunton.

Next Taunton proceeds to tell us that Hitchens’s atheism is rooted in youthful rebellion (hence the line about courage to commit sin) and goes on to explain that Hitchens’s love of learning was little more than an effort to improve his skills in verbal sparring (hence the suggestion that an education was wasted on him). He then borrows from Hitchens’s own allusion to ‘keeping two books’, so to speak, to set aside virtually everything Hitchens ever said in public. Taunton extends this metaphor to suggest quite simply that Hitchens’s public atheism was a false front and that he held other thoughts in private. Who would know those private thoughts?

Taunton, of course!

Taunton’s friendship with Hitchens thus becomes an interesting authority claim, a basis from which to shred everything Hitchens told us about his own life and thought.

…and if your getting a little ill at this point, then I’m right there with you.

This is not the sort of book one writes about a friend. It isn’t even the sort of book one writes about a respected opponent. It is the sort of book one writes about an individual one has already dismissed. It is also the sort of book one writes about a bit of personal capital, an investment ripe for returns. In these opening chapters, Taunton sheds sleight on Hitchens character at every turn. The exercise is as crass as it is dishonest.

Toward the middle of the book Taunton’s narrative softens, but why shouldn’t it? He has already dismissed everything Hitchens ever fought for with a few condescending narrative themes. Having established the sad truth about Hitchens’s personal motivations, Taunton can afford to be more subtle in the later chapters. Following 9-11, Taunton wants us to believe Hitchens embarked on a long trajectory toward faith in God. He began to struggle with moral principles and to explore scripture. This, Taunton seems to suggest was the root of their friendship, and the basis for their many private conversations about Christianity.

Taunton recounts many of these discussions in extravagant detail. One could perhaps wonder how he remembers those details so vividly, but I’m more interested in the transition from argument to story-line. The conversations with Hitchens that Taunton describes are full of disputation, point and counter-point. They are discussions in which two men contest with each other over what is and what isn’t true. But of course, these arguments come to us within the larger frame of a story told by Taunton himself. Not surprisingly, the course of each argument flows nicely into the story-line Taunton has chosen to provide us. It is a story-line that resolves each of the disputes quite unsurprisingly in Taunton’s favor.

Taunton’s single-minded handling of the issue is hardly subtle. He consistently gives himself the final word and of course Hitchens concedes a number of things to Taunton, but only in these private conversations. Hitchens accepts arguments without rejoinder, at least in the chapters of Taunton’s book, and he takes correction without rebuke. The final chapters of this work are a record of debates clearly dominated by Taunton, at least according to Taunton himself. And of course each of these arguments provides another step in the story of  Hitchens’s transformation toward a believing Christian. Taunton stops short of claiming the transformation actually occurred, though he wants us to believe it may well have, that Hitchens might have made it to the one true faith as Taunton understands it. Hell, Taunton even assures us that Hitchens would never have converted to Catholicism. If he converted, Taunton would have us believe, it must have been to the right kind of Christianity.

If Hitchens never said anything about his conversion, what are we to make of that? Perhaps it means he didn’t convert at all, but perhaps, the story-line here seems to suggest, it is because he can’t. Hitchens was too committed to his own public personae, or so Taunton would have us believe. he couldn’t afford to tell us if he really believed in God after all. He was already too invested in a godless public personae. So, Hitchens couldn’t tell us how he really felt.

What are we to expect of a man who kept two books?

One of the more striking features of Taunton’s narrative is the pe-emptive arguments he lays out in the course of the book. Hitchens lack of an explicit statement of faith is easily explained by his allusions to keeping two-books of his own life. Will atheists object to this account? Well of course, but that is just because we are fighting over Hitchens body, as Taunton describes the issue. Atheists skeptical of claims that Hitchens either embraced Christianity or came damned close to it are just too busy keeping score. It’s hard to imagine a more blatant example of projection than that, but it seems to be par for the course in this book.

Taunton seems to regard his friendship with Hitchens as unimaginable in the eyes of many, especially in the eyes of unbelievers. That he also takes Hitchens’s willingness to become friends with a Christian to be evidence of interest in conversion suggests that if anyone has trouble wrapping his mind around such a friendship it is Taunton himself.

It seems clear enough that Taunton doesn’t really take the possibility of a meaningful life as an atheist seriously. We can’t even tell a child from a piglet, as he suggests. Our worldview denies the possibility of meaningful moral scruples, according to Taunton. So, if he encounters an unbeliever with a profound sense of moral values – if Taunton allows himself to see this in such a person – it can only mean one thing, that that atheist isn’t really an atheist after all. He is a Christian waiting to get out. Short of an actual conversion, this is the best Hitchens could ever be to Taunton. And so Taunton’s own inability to imagine his own friendship becomes proof positive that his friend’s character must really be as Taunton would make of it.

***

Hitchens, it would seem, wasn’t really an unbeliever, and the only people who know it are the Christians whose faith he denounced publicly throughout his entire life. All in all, it’s a pretty shameless production. Once again, we find an unbeliever really does believe in God after all, or very nearly so. The trouble is that he only told a believer about all of this, at least according to the believer.

Taunton may think this is a novel story.

I think it’s a rather tiresome cliché.

 

 

The City & The City …Just One Review

09 Wednesday Mar 2016

Posted by in Anthropology, Books

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The CityIt was quite sometime ago that a friend of mine passed along a copy of China Miéville’s book, The City & The City. As with an awful lot of fiction, no sooner had I decided it looked interesting than I set it aside in pursuit of other (probably less interesting) things. Anyway, I finally dug it out awhile back and for a time I set a few other things aside in order to pursue its own story. I had to unsee some work to read this book, so to speak, but that’s a sub-reference you (my own reader) won’t get for a few more paragraphs. Just keep reading and I’ll pretend I didn’t notice.

***

I’ll try to keep the spoilers to a minimum, though you may pick up a thing or two. I’m almost sorry about that.

***

This is a detective story. I hate detective stories, but I love the premise behind this one, and I can think of no better genre to explore that premise. The City & The City is definitely worth a read.

This book is narrated by Inspector Tyador Borlú as he investigates the murder of a young woman. Borlú is reasonably reliable as far as narrators go, but there is a lot he doesn’t understand, and a few things he’s really not allowed to understand, or at least to acknowledge, which of course limits his ability to communicate with us in the novel.  It isn’t that Borlú is consciously deceptive or even outright deluded, at least I don’t think so. But he he operates under extraordinary constraints.

His constraints are of course our own, at least until we put the book down and resume our interest in other things.

The central problem of this story is that Borlú lives in a world that is only partially available to him, and to the others in that world. Our detective lives in the city of Besźel, an Eastern European city in the modern world. At it happens, the streets of Besźel are interwoven with those of another city, Ul Quoma. You might think this is a quaint way of talking about the neighborhoods of a single community, but if you thought that, you would most certainly be very wrong. These are two very different communities, nestled right in together in the same physical space. The difference between them is maintained by the most stringent expectations about what one may or may not recognize, who one may speak with and who one may not. To see the wrong person is in fact a terrible crime in this world. To speak to the wrong people – unthinkable. And thus the cities are parted, not by physical space, but by social space maintained and enforced by an arcane set of expectations which Borlú and the others in this story accept at face value. This is simply how their world works, and the practice of discriminating between those one can acknowledge and those one cannot are, to the best of their knowledge and ours, absolutely inescapable

Borlú lives in Besźel, and the body of the young woman was found in Besźel as well, and so we begin the narrative in his half of this bifurcated universe. If you have begun to suspect the plot will wander over the boundaries of this world and into the City of Ul Quoma, then you are catching on. And if you were thinking that poses a problem for Inspector Borlú, then you are definitely on target here. It doesn’t help that the murder victim had been conducting research that threatens the boundaries between these communities, or that someone with power in both would seem to be manipulating the details of the investigation. Our narrator is thus caught between two worlds, allowed only to see one of them, even as his case spills out and over the boundaries between them. We (his readers) have only to follow along in the hopes that he will negotiate the boundaries between Besźel and Ul Quoma and find the truth of the matter before it destroys him.

It’s a rich story, and I’m not even going to attempt to capture its full impact. What most fascinates me about this book is Miéville’s sense of the boundary maintenance between the two communities. Physically contiguous, they are separated only by social artifice. How does one unsee people even as he passes them on the street? Is it a choice? A habit? Perhaps, even a pathos of sorts?

People in this world do actually see each other, of course, and if they didn’t, they would literally trip over each other (and worse), but they must not be seen to acknowledge each other. And so they carry out their lives according to an elaborate set of expectations governing just how one goes about unseeing what is literally right in front of them, and all around them, to be sure. Miéville put a lot of thought into how this works. His treatment of the subject is both fascinating and compelling.

What doesn’t work for me is the murder mystery itself, but then again, they never do. I always feel pulled along by such stories, teased by the obligation to try and resolve the central mystery, knowing full well that I will do so at precisely the moment the author finally decides to tell me what I really need to know. It’s not a game I enjoy, and unfortunately The City & The City is no different on this account. I wish I could say otherwise, but that’s how I feel about the central crime drama here.

The mystery of the crime itself is of course interwoven with that of the differences between the two cities. The one draws us (along with Inspector Borlú) into the other, gives us a reason to cross the boundaries, to explore regions we ought not even to see, and to learn a bit about just how these cities work. As I read the book, I must admit, it is the conventions of the city and the practice of seeing some things and not others that interests me. In effect, it is this premise of the story that provides the actual dramatic tension I feel in reading the book. I am never quite as invested in solving the crime as I am in learning how the cities work. So, the murder mystery leaves me a bit ambivalent. It’s not what interests me about the book.

I suppose we could explore the same theme with something a bit more like a high fantasy theme or a conscious exploration of mysticism, but that would have shed way too much trite all over the story. The theme of a detective novel lends the whole thing a pedestrian quality that keeps us focused on the perfectly  human, even mundane, parts of this world. I can’t help thinking that’s critical to the full concept. This isn’t a story of mystical realization. It is a story about perfectly normal people struggling against perfectly mundane limitations to learn something that ought to be plainly visible to all. That this knowledge isn’t visible is uncanny, infuriating, and intensely interesting.

That which is unseen is, after all, right there!

But so is the act of unseeing.

Quanah Parker, Progress, and the Lack Thereof, …Christmas and Torture!

18 Sunday Dec 2011

Posted by in Books, History, Native American Issues

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There is always one! One book in the airport bookstore that looks like something I might actually want to read. This time it was “Empire of the Summer Moon: Quanah Parker and the Rise and Fall of the Comanches, the Most Powerful Indian Tribe in American History,” by S.C. Gwynne (Scribner, 2011).

Mind you, the title alone carries at least one red flag. Were the Comanche really the “most powerful Indian tribe in American history?” Reading the book, I began to wonder if there was ever a raid, or a battle, or a tribe that didn’t strike the author as “the most’ or “the greatest” something?  Seriously, this book, has the most superlatives contained in any volume published in this century. (Okay, not really, but it has enough of them that it looked kind of fun. So, I thought I’d try it.) But faced with 16 hours in the hands of the airlines (the most air-time ever… Okay I’ll stop, really, I will), it just looked like the kind of fun-read that might do the trick for all those hours imitating a sardine. So, I bought it and put my larger, more theoretical, volume on the back burner, at least until Quanah could be “tamed,’ as I thought surely the book would put it.

I was not disappointed.

It is certainly an enjoyable yarn, and I learned a few things while reading it, but excessive superlatives aside, there are also a number of factual problems in the book. Gwynne, for example credits Spanish failure to protect the Pueblos with the cause of the Pueblo Revolt of 1680. This is simple confirmation bias. It ties their story more closely to the one Gwynne is telling. But it’s outright fiction. The Pueblo’s rebelled against the Spanish because what the Spanish were doing to them, not because of what the Spanish were not doing for them. Other critics have raised similar objections to other parts of the book, but I’m not really interested in picking apart the details.

What does strike me about this work is its use of a familiar spin. Gwynne is a firm believer in the march of progress, and he does not hesitate to frame the Comanche squarely in this larger story. Channeling Frederick Jackson Turner, Gwynne is telling the tale of the clash between savagery and civilization at the edge of the frontier. And Comanche play a damned familiar role in that story.

It is not really that Gwynne describes the horrors of Comanche raiding in vivid detail, or that he recounts the torture and execution of white captives in numerous chapters. I don’t need sugar-coating in my history books, nor do I need constant reassurance that an author is not a racist. But “progress” is a faith I can do without, and this book would have been much better without it.

Simply put, Gwynne sees Comanche’s as exemplars of a more primitive life-way than Europeans, or even a number of other Indian peoples. His reasons are familiar; they are hunter-gatherers, which sets them apart from and well behind the progress of agricultural societies, from the Pueblos to the Spaniards, …maybe even the Texans. To Gwynn, the cruelties that Comanche’s inflicted on their enemies stem from their lack of progress in comparison to Agricultural tribes such as those found in Mexico.

If the irony of that comparison doesn’t scream in your ears, then perhaps we could take a little time to discuss the history of Central American civilization. …Well some other time, anyway.

On some level, I cannot help but think Gwynne must know better. He certainly does not hesitate to tell us about the atrocities committed by other peoples, including Texans. At times, he seems quite prepared to concede all the facts which should suggest a degree of moral parity. Yet Gwynne sees a difference between the cruelties of commanches and those of other people.

Gwynne has at least the beginnings of an explanation for the difference. He maintains that other peoples consistently show some level of condemnation for the act of torture. Such brutal violence may be carried out by civilizations as modern as our own, but Gwynne seems to suggest, we at least know it is wrong. The Comanche however, revel in it. And that makes all the difference in the world to Gwynne. It is the difference between a “savage,” a “low barbarian,” and someone from a civilization.

So, apparently, cognitive dissonance is a virtue. If you have to torture someone, then you should at least have the decency to feel bad about it.

But I cannot help thinking we can do better than that! We can relegate the job to soldiers serving on some far-flung corner of the world, and if those soldiers should fail to be just as violant as we wish them to be (no more and no less), or should they fail to cover up any actual cruelties they might commit, then perhaps we can just disown them. If nothing else fails, we can at least wring our hands about it, schedule a few talking heads to debate it on the news channels, and sweat a lot over the whole thing. Because knowing at least that torture is wrong sets us apart from those that do not, or so it would seem

In torture, as in Christmas gifts, it is apparently the thought that counts.

It is an interesting question, just how it is that societies allocate boundaries within which cruelty becomes objectionable, and how do they square those boundaries with the interests of military defense, …or outright conquest? Both of these are damned tough problem to sort out, and woe be unto those who end up on the wrong side of the sorting, at least when someone with a camera-phone is around to record it!

The story of Quanah Parker would not be a bad spring board for addressing questions about the cultural construction of violence. It certainly provides enough fodder to get the issue squarely on the table, but of course all this falls by the wayside when the author has recourse to a convenient explanation with a lot of cultural force behind it. The Comanche’s are cruel because they are savage. Others are cruel because their civilization has yet to be perfected.

Problem solved!

This probably is not the best place to try to refute the notion of progress. Suffice to say, that I consider it largely a dead issue, at least as applied to the history of Indian-white relations, and certainly in reference to the comparison between hunter-gathering economies and those of settled agriculturists. Hell, the critique of this notion has been done and redone for a couple of generations of scholarship now. Were I to come across a learned article purporting to refute the notion of progress, I would no doubt feel sympathy for the dead horse that was about to be kicked. And yet, in this book, I find that dead horse alive and grazing in the pastures of every airport in the country.

When the average American reads about Comanche history for the next few months anyway, there is a damned good chance they will read it in this book. They will learn a lot to be sure, much of it reasonably accurate, informative, and interesting. And they will also read in that book yet another chapter in the myth of the progress of civilization.

It is just a little depressing.