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 (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.
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.
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.
