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October 31, 2006
Why do they hate us?
Robert Keohane and Peter J. Katzenstein have a new article in Policy Review that excerpts their work Anti-americanisms in World Politics
First, we distinguish between anti-Americanisms that are rooted in opinion or bias. Second, as our book’s title suggests, there are many varieties of anti-Americanism. The beginning of wisdom is to recognize that what is called anti-Americanism varies, depending on who is reacting to America. In our book, we describe several different types of anti-Americanism and indicate where each type is concentrated. The variety of anti-Americanism helps us to see, third, the futility of grand explanations for anti-Americanism. It is accounted for better as the result of particular sets of forces. Finally, the persistence of anti-Americanism, as well as the great variety of forms that it takes, reflects what we call the polyvalence of a complex and kaleidoscopic American society in which observers can find whatever they don’t like — from Protestantism to porn. The complexity of anti-Americanism reflects the polyvalence of America itself.As to the first point, they make a careful distinction between opinion and bias:
Some expressions of unfavorable attitudes merely reflect opinion: unfavorable judgments about the United States or its policies. Others, however, reflect bias: a predisposition to believe negative reports about the United States and to discount positive ones. Bias implies a distortion of information processing, while adverse opinion is consistent with maintaining openness to new information that will change one’s views. The long-term consequences of bias for American foreign policy are much greater than the consequences of opinion.The authors then go on to detail the varieties of anti-Americanism that they have discerned:
Liberal anti-Americanism. Liberals often criticize the United States bitterly for not living up to its own ideals . . .Their most interesting paragraphs are those detailing the "polyvalence" of America:Social anti-Americanism. Since democracy comes in many stripes, we are wrong to mistake the American tree for the democratic forest. Many democratic societies do not share the peculiar combination of respect for individual liberty, reliance on personal responsibility, and distrust of government characteristic of the United States . . .
Sovereign-nationalist anti-Americanism. A third form of anti-Americanism focuses not on correcting domestic market outcomes but on political power. Sovereign nationalists focus on two values: the importance of not losing control over the terms by which polities are inserted in world politics and the inherent importance and value of collective national identities . . .
Radical anti-Americanism . . . is built around the belief that America’s identity, as reflected in the internal economic and political power relations and institutional practices of the United States, ensures that its actions will be hostile to the furtherance of good values, practices, and institutions elsewhere in the world . . .
Elitist anti-Americanism arises in countries in which the elite has a long history of looking down on American culture. In France, for example, discussions of anti-Americanism date back to the eighteenth century, when some European writers held that everything in the Americas was degenerate . . .
Legacy anti-Americanism stems from resentment of past wrongs committed by the United States toward another society. Mexican anti-Americanism is prompted by the experiences of U.S. military attack and various forms of imperialism during the past 200 years . .
American symbols are polyvalent. They embody a variety of values with different meanings to different people and indeed even to the same individual. Elites and ordinary folks abroad are deeply ambivalent about the United States. Visitors, such as Bernard-Henri Lévy, are impressed, repelled, and fascinated in about equal measure.And they finally describe the process by which the concept of "America" is appropriated worldwide:
“Americanization,” therefore, does not describe a simple extension of American products and processes to other parts of the world. On the contrary, it refers to the selective appropriation of American symbols and values by individuals and groups in other societies — symbols and values that may well have had their origins elsewhere. Americanization thus is a profoundly interactive process between America and all parts of the world. And, we argue here, it is deeply intertwined with anti-American views. The interactions that generate Americanization may involve markets, informal networks, or the exercise of corporate or governmental power — often in various combinations. They reflect and reinforce the polyvalent nature of American society as expressed in the activities of Americans, who freely export and import products and practices. But they also reflect the variations in attitudes and interests of people in other societies, seeking to use, resist, and recast symbols that are associated with the United States.
Commentary
Several observations:
Is there not also a distinctly conservative form of anti-Americanism? Many conservatives look at the US today and are aghast at much of its popular culture, consumerism, and selfishness. Those who feel this way would be the first to deny it. But don't they really adhere to pastoral or romantic visions of a past that will never return? They love America, but as it once was, not as it is.
Second, the authors' description of the process of appropriation rings similarly with the Adventures post Globalization and War, about a year ago, especially a certain part, which attempts to debunk key assumptions about globalization:
Globalization will inevitably lead to Westernization. It's rather ironic that so many leftist academics espoused this theory, since it manages to embrace a sort of assumed Western superiority while at the same time turning the rest of the world's cultures into victims. Or maybe, Westernization would result because we in the West are so aggressive? No matter. The assumption is false. If there is any lesson to be learned these days from globalization's effects on people and cultures, it is that it transmits all of them, and transforms all of them. There is an process of give-and-take at play in nearly every place -- whether physically or in cyberspace, or other media -- where two or more cultures and peoples collide. In this way, we find radicalized Muslims as easily in Munich as we do in Mecca, and democrats as easily in Kabul as in Kansas. Moreover, the very cultures that were thought soon to be washed away by the onrush of global capitalism find themselves just as easily transmitted by it as those of the West. Witness the border region of the US and Mexico, which is a teeming hybrid of both Western and Latin cultures, or examine the growing influence of Chinese and Japanese pop culture upon the rest of Asia and even the United States. Western -- and American -- culture have influenced each of these others in turn, but by no means can be described as ascendant, and even less and less so, as dominant.Finally, one of Keohane's and Katzenstein's most interesting insights is that of the polyvalence of America. If personal freedom has become second nature in the United States; if man feels free to do as he wishes in all spheres of his life -- much more so than in other places; and if a respect for freedom has become institutionalized over centuries, then isn't the polyvalence of America much more than just an "American" trait? Isn't it a microcosm of the expression of human life in all of its manifestations? Emma Lazarus didn't mince words in her poem on the Statue of Liberty.
Not like the brazen giant of Greek fame,Perhaps it is that golden door that is most upsetting to so many elsewhere, who are still learning of the unimaginable dynamism that lay behind it.
With conquering limbs astride from land to land;
Here at our sea-washed, sunset gates shall stand
A mighty woman with a torch, whose flame
Is the imprisoned lightning, and her name
Mother of Exiles. From her beacon-hand
Glows world-wide welcome; her mild eyes command
The air-bridged harbor that twin cities frame."Keep ancient lands, your storied pomp!" cries she
With silent lips. "Give me your tired, your poor,
Your huddled masses yearning to breathe free,
The wretched refuse of your teeming shore.
Send these, the homeless, tempest-tost to me,
I lift my lamp beside the golden door!"
Posted by Chester at October 31, 2006 11:16 AM
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