Anglo-Saxon Supremacy vs Democracy

A Huguenot father urges his son to be quiet during the St. Bartholomew’s Day Massacre of 1572.* In 1685, 200,000 French Huguenots fled France, with at least 15,000 immigrating to the colonies. George Washington was the grandson of Huguenots, but practiced the Anglican religion.

In 1776, Americans decided to rebel against King George III because they no longer wanted to be second class citizens in their own land.
As British-imprinted colonialists (not Spanish or French), they had experience in governing themselves.
They wanted to continue being British, but discontinue being saddled with unfair taxes, erase the possibility that the Brits would end slavery, plus stop assimilating 1,000’s of Anglo-Saxon convicts every year.

It's difficult to find details on the fact that between 1615 and 1775, at least 55,000 convicts were transported to the thirteen colonies (mainly to Maryland and Virginia).
Back story: by 1718, felons were overrunning London.
Rather than execute (or imprison) these men and women, the Transportation Act of 1718 was devised to send more criminals to the thirteen colonies.
In 1774, more than 60% of those found guilty at the Old Bailey were transported to America.

A hand brand for British criminals that’s on display in the Newark Museum, Notts, United Kingdom (used 1642-49). Felons found guilty at the Old Bailey (in London) were branded on their hands during the mid 1600’s. During other periods, thieves were branded on their cheeks or thumbs.

British forces were sure that the rebellion would fail, because they knew that the thirteen colonies weren’t particularly homogenous.
Pathogenesis: A History of the World in Eight Plagues, by Jonathan Kennedy, explains how disease killed more British soldiers than bullets.
The Brits lost the war.

Clusters of settlers had immigrated to the colonies, to practice their own specific versions of Protestantism.
There were many distinct sects of Protestants in the New World (French Huguenots, Puritans, Anglicans, Quakers, Calvinists, Episcopalians, Congregationalists, Baptists, Methodists, Unitarians, Mennonites, Presbyterians, etc.)
European countries had driven many of these sects out—sometimes from country to country—before they finally settled down.
No European nation had ever contended with this much religious diversity, and that was the reason behind the separation of church and state in the US Constitution.

Mary Dyer (shown above) was one of four Quakers hanged (in 1660) for defying Massachusetts Puritan laws, and practicing her religious beliefs.

By 1776, the thirteen colonies made one big dysfunctional family.
There were roughly 2.5 million people, only one-third of whom were of English descent.
(Native Americans weren’t counted, but slaves were.)
Many English families had migrated back to England, rather than endure the many hardships of life in America.
Yet, every generation from the year 1696 (when the population was a mere 250,000 individuals), the population had still doubled.

Between 1700-1775, over 400,000 immigrants arrived in the colonies, mostly from Northern Europe (countries like Germany, the Netherlands, Scotland, and Ireland).
At least 200,000 unwilling immigrants also arrived, destined to become slaves in the Southern colonies.
Eventually, despite having such diverse backgrounds, European immigrants adopted the English language, and became devoted anglophiles.
Some exceptions, like Martin Van Buren (the 8th president), grew up speaking Dutch.

Another curve ball thrown at the new country was that despite Europe moving on from slavery during the Middle Ages, the Southern colonies were still stuck in the ancient system of slavery.
The plantation owners used people with darker complexions (sometimes, their own near relatives) as slaves.
Southern men boosted profits by raping their female slaves to create more slaves.
Thomas Jefferson shocked George Washington by telling him that Monticello earned an excellent 4% a year, exclusively through the births of Black infants.

Alexis de Tocqueville’s Democracy in America

In 1831, French political scientist Alexis de Tocqueville (1805-1859), traveled to the US, ostensively to research American prisons.
He traveled throughout the country, and his writings discussed the “cost of living in a materialistic society.”
According to Tocqueville, Americans were so focused on obtaining “the petty and paltry pleasures with which they glut their lives” that they neglected their responsibilities as citizens.
Sound familiar?

One way of thinking about US history is that it’s a series of battles between elites who want to cling to power because of their ethnicity, and people who don’t want to remain in the underclass.
In 1776, independent Americans decided to break with Great Britain, but there was only one pathway to that goal.
That pathway was to make concessions to rich plantation owners, and maintain a social system based on slavery.

For nearly 90 years, the nation endured half slave and half free, but then it all blew up (in 1861), with the Civil War.
15 years later, historians agree that Democrat Samuel J. Tilden won the popular vote, and the electoral college by one vote.
However, a Congressional Electoral Commission still made Republican Rutherford B. Hayes the nation’s 19th president.
Democrats agreed to trade Tilden’s victory for ending the empowerment of Black citizens in the South (Reconstruction).
Tilden became the first of many politicians to win the popular vote, but not become the nation’s president.

Culturally overwhelmed by the influx of non-Northern European immigrants (during the 1890’s-1920’s), Anglo-Saxon elites, and their sympathizers, resolved to isolate the US from the “horrors” of internationalism.
The nativist movement grew in power during the 1930’s.
(Read all about this era in Rachel Maddow’s Prequel: An American Fight Against Fascism.)

Beaver (Jerry Mathers), and his mother (Barbara Billingsley), in 1957-1963’s Leave It to Beaver. In shows of this period, women were always shown in shirt-waisted dresses, in their kitchens, and seldom worked outside the home.

Americans gained democratic rights in the 1960’s and 70’s, for example the Civil Rights Act of 1964, the Voting Rights Act of 1965, Roe vs Wade in 1973, and the Pregnancy Discrimination Act of 1978.
Now, Project 2025 is trying to erase various rights, and restore the 1950’s WASP class structure.

Over the years, Republicans and Democrats have switched sides in their roles as Conservatives versus Liberals, and each side talks about despising elites.
Some elites (especially those in the news media and academia) are idealists about democracy, and not particularly materialistic.
They have few beliefs in common with the elites of the 30’s.
Both sides claim to advocate for blue collar workers, but MAGA policies are based on favoring Big Business over the working class.
Donald J. Trump (the leader of the movement), was despised by Anglo-Saxon “old money,” has no English ancestors, his mother was an immigrant servant girl, and he’s married two immigrants.
The lines drawn in the 2024 battle between Conservatism and Liberalism, and elites versus non-elites, has become very confusing.

*Photo: Prima/UIG/Rex Features.

Retribution of the Dollar-Hunters

Writers and journalists have traveled from “across the pond,” stayed for a while, examined American society, and published their viewpoints since the 1700’s.
They discussed topics like American individualism, and the large number of churches.
However, one attribute stood out—how fixated Americans were on making money, and the lives of the very rich.

French historian Alexis de Tocqueville (who visited America in 1831) was concerned that there would be “permanent inequality of conditions and inequality” because of American pursuit of self-interest and American disinterest in the general good.
He also discussed how quick Americans were to act in an excessively subservient manner to people they perceived as wealthy.

Book cover of Dickens & the Workhouse by Ruth Richardson, published by Oxford Press in 2012.

Novelist Charles Dickens asserted that Americans had a relentless focus on materialism—especially in relation to slavery, the prison system, and treatment of the mentally ill.
English economist John Stuart Smith described (in 1860) how American men were devoted to “dollar-hunting,” and American women were devoted to “breeding dollar-hunters.” 

Founder Thomas Jefferson, had a “complicated” history with money.
He assumed authority of the Monticello plantation (inherited from his father), at the age of 21, and was a wealthy man since birth.
As a young man, he advocated for abolition.
However, when he neared the age of fifty, he realized that Monticello earned 4% a year through the births of black slave children alone, and that these babies were his most lucrative “investment.”
He walked an intellectual tightrope on the issue of slavery for the rest of his days—fearing punishment from God, but unwilling to face bankruptcy.
(The book Master of the Mountain, by Harry Wiencek, tells the story of Jefferson’s financial decisions, in relationship to his views on morality.)

Religion played a part in American viewpoints about wealth.
The early Puritan and Calvinist settlers (ignoring the story of Job in the Bible) viewed material prosperity as a sign of God’s love.
During the Gilded Age (1877-1900), young boys read the rags-to-riches novels of Horatio Alger—a man raised in a Calvinist household who graduated from Harvard Divinity School.
Minister Norman Vincent Peale expressed his belief that one could “live successfully by picturing oneself succeeding,” both on his pulpit, and in his book The Power of Positive Thinking.
Several Protestant ministers—among them Joel Osteen and Paula White—continue to preach the “prosperity gospel.” 

Although many Protestant ministers didn’t believe the theories of Darwin, social Darwinism* had a big impact on American men in the late 1800’s.
According to historian Richard Hofstadter “American society saw its’ own image in the tooth-and-claw version of natural selection.”

Andrew W. Mellon (James Cromwell) in 2010-2014’s TV series Boardwalk Empire. In the episode “You’d Be Surprised,” Mellon testifies before Congress.

Andrew W. Mellon (1855-1937), Secretary of the Treasury under three Presidents—Harding, Coolidge, and Hoover—told Presidents that a Depression* would “be good for the country because it would purge marginal farmers and small business people.”
He also advocated for violence against labor unrest.
(After his death, the IRS sought millions from Mellon’s estate for back taxes; his estate finally settled for $668,000.)
Today, Mellon heirs still fund right-wing causes.

Along the way, there was some rebellion against the “love of wealth” ethos.
The ”Share the Wealth” clubs,* of “Kingfish” Huey Long (1893-1935), claimed to have seven million members in the early 1930’s.
In FDR’s first inaugural address he said: “Happiness lies not in the mere possession of money; it lies in the joy of achievement, in the thrill of creative effort.”

American films illustrated our concerns.
In 1946’s It’s a Wonderful Life, a guardian angel teaches George Bailey (James Stewart) the value of love, and his own life, over materialistic goals. 

Cousin Eustace (Charles Williams), Cousin Tilly (Mary Treen), Uncle Billy (Thomas Mitchell), and George Bailey (James Stewart) gaze at a basket of money in It’s a Wonderful Life.

It’s a Wonderful Life deals with many money issues.
Young George Bailey assumes that his future wife, Mary (Donna Reed) must prefer his high school rival Sam Wainwright, because Wainwright is so wealthy.
Banker Henry Potter (Lionel Barrymore) owns most of Bedford Falls.
Yet, Potter is so avaricious that he steals the $8,000 that Uncle Billy (Thomas Mitchell) loses, and then connives to send both Bailey and Uncle Billy to prison, because of the loss.
The alternative universe Bedford Falls—Pottersville, in which Bailey was never born—is a sleazy place of poverty, crime, and run-down businesses.
(Bedford Falls has been picked clean by Henry Potter. Uncle Billy has been committed to an asylum, and their bank is a brothel.)

At the end of the film, Bailey’s navy veteran brother, Harry, makes a toast: “To my big brother George, the richest man in town.”
George’s “wealth” is the love and admiration of the people of Bedford Falls, not the money in his bank account.

The Scarecrow (Patrick McGoohan) puts a gun to the head of a British soldier in Disney’s The Scarecrow of Romney Marsh. The film and TV series were based on stories of the British smuggling gangs who brought in brandy and tobacco to avoid taxes, and novels by Russell Thorndike about a pirate turned vicar (Dr. Syn) who steals to give to the poor.

European popular culture tended to have a more egalitarian bent, and viewed wealth with suspicion.
English folklore told of Robin Hood, who robbed from the rich and gave to the poor.
Dashing highwaymen, like Dick Turpin, were sung about in ballads and immortalized in plays.
French authors created Arsene Lupin (a gentleman thief)—and the much more ruthless Fantomas—criminals who successfully eluded the police.
The German legend of the Pied Piper of Hamelin explains how the Piper—when cheated of his full fee (for luring away thousands of rats)—revenges himself on the town of Hamelin, by stealing away its’ children.

Americans favored some famous thieves—Jesse James, Billy the Kid, and Bonnie and Clyde, to name a few—but these were real people who Americans read about in newspapers and dime novels.
We also heard stories about industrious workers like Paul Bunyan, Johnny Appleseed, and John Henry.
When I researched Paul Bunyan, however, I discovered that the Bunyan stories were rooted in the lumber fields of Canada.
There weren’t any folk tales about John Henry; his battle against a steam drill originated in an 1870 song.
Johnny Appleseed was a real person—horticulturist Jonathan Chapman (1775-1845).
It turns out that Chapman was a missionary of the Swedenborgian Church, as well as a planter of apple trees.
According to Collier’s Encyclopedia, “a good deal of what has been presented to the American public as folklore, we now know never existed in the oral tradition.”

We might assume that love of money, and admiration for the rich, goes hand in hand with the famous “Protestant Work Ethnic,” but that isn’t the case.
It’s true that (according to Pew Research Center), Americans work longer hours per week than Europeans, and take shorter vacations.
It’s also true that millions of Americans have two, or three, jobs.
(It’s been this way since the 1990’s.)
However, people don’t have multiple jobs because they want to work more.
Most are doing so because of medical debts, because hourly wages are so low, or in order to feed and house their children.
According to an article in The Guardian (September of 2022, Michael Sainato), nearly 5% of U.S. workers hold two or more job positions.
However, many experts call that a serious underestimate.

In Isabel Wilkerson’s Caste: The Origins of Our Discontents, she theorizes that because real wages have stagnated for workers since the 1970’s—without the safety nets afforded in other Western countries—we’re experiencing what political scientists (like Diana Mutz) call “dominant group status threat.”
A percentage of Americans feel that the “outgroups” (Blacks, Asians, immigrants) are doing “too well,” and therefore their own status is being threatened.
These deep fears are one source of MAGA support.

The Bizarro World of the Superman comics (art by Wayne Boring) is a crazy mirror image of the real world in which “bad” means “good” and coal is used for money.

To simplify, we’re living in a bizarro world where half of us believe that Democracy is only possible if we all have equal access to good health, education, and opportunity; while others just want to join the “top” caste, and are fearful of societal change.
Each believes the other is living in “Bizarro World.”

*Further information on these ideas is found in Wealth and Democracy by Kevin Phillips, published in 2002, by a division of Random House.