Radicalism in the United States since 1945 has been varied, complex, and often fragmented, making it difficult to analyze as a coherent movement. Communist and pro-Soviet organizations remained active after World War II, but a proliferation of noncommunist groups in the 1940s and 1950s, formed by those disillusioned by Marxist theory or the Soviet Union, began to chart a new course for the American Left. Eschewing much of the previous focus on labor, the proletariat, and Marxist doctrine, American postwar radical organizations realigned around humanist values, moral action, democracy, and even religion, with tenuous connections to Marxism, if any. The parameters of postwar radical moral theory were not always clearly defined, and questions of strategy and vision caused frequent divisions among activists. Nonetheless, claims of individual dignity and freedom continued to frame left radicalism into the late 20th century, emphasizing identity politics, community-building initiatives, and cultural expression in the streets of U.S. cities and the halls of academia. The presidential campaign of Bernie Sanders in 2016 helped revitalize leftist rhetoric on the national stage with its calls for racial and economic equality on moral terms.
Laura A. Belmonte
From the revolutionary era to the post-9/11 years, public and private actors have attempted to shape U.S. foreign relations by persuading mass audiences to embrace particular policies, people, and ways of life. Although the U.S. government conducted wartime propaganda activities prior to the 20th century, it had no official propaganda agency until the Committee on Public Information (CPI) was formed in 1917. For the next two years, CPI aimed to generate popular support for the United States and its allies in World War I. In 1938, as part of its Good Neighbor Policy, the Franklin Roosevelt administration launched official informational and cultural exchanges with Latin America. Following American entry into World War II, the U.S. government created a new propaganda agency, the Office of War Information (OWI). Like CPI, OWI was disbanded once hostilities ended. But in the fall of 1945, to combat the threats of anti-Americanism and communism, President Harry S. Truman broke with precedent and ordered the continuation of U.S. propaganda activities in peacetime. After several reorganizations within the Department of State, all U.S. cultural and information activities came under the purview of the newly created U.S. Information Agency (USIA) in 1953. Following the dissolution of USIA in 1999, the State Department reassumed authority over America’s international information and cultural programs through its Office of International Information Programs.
Over the first half of the 20th century, Rabbi Stephen S. Wise (1874–1949) devoted himself to solving the most controversial social and political problems of his day: corruption in municipal politics, abuse of industrial workers, women’s second-class citizenship, nativism and racism, and global war. He considered his activities an effort to define “Americanism” and apply its principles toward humanity’s improvement. On the one hand, Wise joined a long tradition of American Christian liberals committed to seeing their fellow citizens as their equals and to grounding this egalitarianism in their religious beliefs. On the other hand, he was in the vanguard of the Jewish Reform, or what he referred to as the Liberal Judaism movement, with its commitment to apply Jewish moral teachings to improve the world. His life’s work demonstrated that the two—liberal democracy and Liberal Judaism—went hand in hand. And while concerned with equality and justice, Wise’s Americanism had a democratic elitist character. His advocacy to engage the public on the meaning of citizenship and the role of the state relied on his own Jewish, male, and economically privileged perspective as well as those of an elite circle of political and business leaders, intellectual trendsetters, social scientists, philanthropists, labor leaders, and university faculty. In doing so, Wise drew upon on Jewish liberal teachings, transformed America’s liberal tradition, and helped to remake American’s national understanding of itself.
C. J. Alvarez
The region that today constitutes the United States–Mexico borderland has evolved through various systems of occupation over thousands of years. Beginning in time immemorial, the land was used and inhabited by ancient peoples whose cultures we can only understand through the archeological record and the beliefs of their living descendants. Spain, then Mexico and the United States after it, attempted to control the borderlands but failed when confronted with indigenous power, at least until the late 19th century when American capital and police established firm dominance. Since then, borderland residents have often fiercely contested this supremacy at the local level, but the borderland has also, due to the primacy of business, expressed deep harmonies and cooperation between the U.S. and Mexican federal governments. It is a majority minority zone in the United States, populated largely by Mexican Americans. The border is both a porous membrane across which tremendous wealth passes and a territory of interdiction in which noncitizens and smugglers are subject to unusually concentrated police attention. All of this exists within a particularly harsh ecosystem characterized by extreme heat and scarce water.
Joseph E. Hower
Government employees are an essential part of the early-21st-century labor movement in the United States. Teachers, firefighters, and police officers are among the most heavily unionized occupations in America, but public-sector union members also include street cleaners and nurses, janitors and librarians, zookeepers and engineers. Despite cultural stereotypes that continue to associate unions with steel or auto workers, public employees are five times more likely to be members of unions than workers in private industry. Today, nearly half of all union members work for federal, state, or local governments.
It was not always so. Despite a long, rich history of workplace and ballot box activism, government workers were marginal to the broader labor movement until the second half of the 20th century. Excluded from the legal breakthroughs that reshaped American industry in the 1930s, government workers lacked the basic organizing and bargaining rights extended to their private-sector counterparts. A complicated, and sometimes convoluted, combination of discourse and doctrine held that government employees were, as union leader Jerry Wurf later put it, a “servant to a master” rather than “a worker with a boss.” Inspired by the material success of workers in mass industry and moved by the moral clarity of the Black Freedom struggle, government workers demanded an end to their second-class status through one of the most consequential, and least recognized, social movements of late 20th century. Yet their success at improving the pay, benefits, and conditions of government work also increased the cost of government services, imposing new obligations at a time of dramatic change in the global economy. In the resulting crunch, unionized public workers came under political pressure, particularly from fiscal conservatives who charged that their bargaining rights and political power were incompatible with a new age of austerity and limits.
Luke A. Nichter
Assessments of President Richard Nixon’s foreign policy continue to evolve as scholars tap new possibilities for research. Due to the long wait before national security records are declassified by the National Archives and made available to researchers and the public, only in recent decades has the excavation of the Nixon administration’s engagement with the world started to become well documented. As more records are released by the National Archives (including potentially 700 hours of Nixon’s secret White House tapes that remain closed), scholarly understanding of the Nixon presidency is likely to continue changing. Thus far, historians have pointed to four major legacies of Nixon’s foreign policy: tendencies to use American muscle abroad on a more realistic scale, to reorient the focus of American foreign policy to the Pacific, to reduce the chance that the Cold War could turn hot, and, inadvertently, to contribute to the later rise of Ronald Reagan and the Republican right wing—many of whom had been part of Nixon’s “silent majority.” While earlier works focused primarily on subjects like Vietnam, China, and the Soviet Union, the historiography today is much more diverse – now there is at least one work covering most major aspects of Nixon’s foreign policy.
Perla M. Guerrero
Latinas/os were present in the American South long before the founding of the United States of America, yet knowledge about their southern communities in different places and time periods is deeply uneven. In fact, regional themes important throughout the South clarify the dynamics that shaped Latinas/os’ lives, especially race, ethnicity, and the colorline; work and labor; and migration and immigration. Ideas about racial difference, in particular, reflected specifics of place, and intersections of local, regional, and international endeavors and movements of people and resources. Accordingly, Latinas/os’ position and treatment varied across the South. They first worked in agricultural fields picking cotton, oranges, and harvesting tobacco, then in a variety of industries, especially poultry and swine processing and packing. The late 20th century saw the rapid growth of Latinas/os in southern states due to changing migration and immigration patterns that moved from traditional states of reception to new destinations in rural, suburban, and urban locales with limited histories with Latinas/os or with substantial numbers of immigrants in general.
American Indian activism after 1945 was as much a part of the larger, global decolonization movement rooted in centuries of imperialism as it was a direct response to the ethos of civic nationalism and integration that had gained momentum in the United States following World War II. This ethos manifested itself in the disastrous federal policies of termination and relocation, which sought to end federal services to recognized Indian tribes and encourage Native people to leave reservations for cities. In response, tribal leaders from throughout Indian Country formed the National Congress of American Indians (NCAI) in 1944 to litigate and lobby for the collective well-being of Native peoples. The NCAI was the first intertribal organization to embrace the concepts of sovereignty, treaty rights, and cultural preservation—principles that continue to guide Native activists today. As American Indian activism grew increasingly militant in the late 1960s and 1970s, civil disobedience, demonstrations, and takeovers became the preferred tactics of “Red Power” organizations such as the National Indian Youth Council (NIYC), the Indians of All Tribes, and the American Indian Movement (AIM). At the same time, others established more focused efforts that employed less confrontational methods. For example, the Native American Rights Fund (NARF) served as a legal apparatus that represented Native nations, using the courts to protect treaty rights and expand sovereignty; the Council of Energy Resource Tribes (CERT) sought to secure greater returns on the mineral wealth found on tribal lands; and the American Indian Higher Education Consortium (AIHEC) brought Native educators together to work for greater self-determination and culturally rooted curricula in Indian schools. While the more militant of these organizations and efforts have withered, those that have exploited established channels have grown and flourished. Such efforts will no doubt continue into the unforeseeable future so long as the state of Native nations remains uncertain.
In 1835, Alexis de Tocqueville argued in Democracy in America that there were “two great nations in the world.” They had started from different historical points but seemed to be heading in the same direction. As expanding empires, they faced the challenges of defeating nature and constructing a civilization for the modern era. Although they adhered to different governmental systems, “each of them,” de Tocqueville declared, “seems marked out by the will of Heaven to sway the destinies of half the globe.”
De Tocqueville’s words were prophetic. In the 19th century, Russian and American intellectuals and diplomats struggled to understand the roles that their countries should play in the new era of globalization and industrialization. Despite their differing understandings of how development should happen, both sides believed in their nation’s vital role in guiding the rest of the world. American adherents of liberal developmentalism often argued that a free flow of enterprise, trade, investment, information, and culture was the key to future growth. They held that the primary obligation of American foreign policy was to defend that freedom by pursuing an “open door” policy and free access to markets. They believed that the American model would work for everyone and that the United States had an obligation to share its system with the old and underdeveloped nations around it.
A similar sense of mission developed in Russia. Russian diplomats had for centuries struggled to establish defensive buffers around the periphery of their empire. They had linked economic development to national security, and they had argued that their geographic expansion represented a “unification” of peoples as opposed to a conquering of them. In the 19th century, after the Napoleonic Wars and the failed Decembrist Revolution, tsarist policymakers fought to defend autocracy, orthodoxy, and nationalism from domestic and international critics. As in the United States, Imperial and later Soviet leaders envisioned themselves as the emissaries of the Enlightenment to the backward East and as protectors of tradition and order for the chaotic and revolutionary West.
These visions of order clashed in the 20th century as the Soviet Union and the United States became superpowers. Conflicts began early, with the American intervention in the 1918–1921 Russian civil war. Tensions that had previously been based on differing geographic and strategic interests then assumed an ideological valence, as the fight between East and West became a struggle between the political economies of communism and capitalism. Foreign relations between the two countries experienced boom and bust cycles that took the world to the brink of nuclear holocaust and yet maintained a strategic balance that precluded the outbreak of global war for fifty years. This article will examine how that relationship evolved and how it shaped the modern world.
Maureen A. Flanagan
The decades from the 1890s into the 1920s produced reform movements in the United States that resulted in significant changes to the country’s social, political, cultural, and economic institutions. The impulse for reform emanated from a pervasive sense that the country’s democratic promise was failing. Political corruption seemed endemic at all levels of government. An unregulated capitalist industrial economy exploited workers and threatened to create a serious class divide, especially as the legal system protected the rights of business over labor. Mass urbanization was shifting the country from a rural, agricultural society to an urban, industrial one characterized by poverty, disease, crime, and cultural clash. Rapid technological advancements brought new, and often frightening, changes into daily life that left many people feeling that they had little control over their lives. Movements for socialism, woman suffrage, and rights for African Americans, immigrants, and workers belied the rhetoric of the United States as a just and equal democratic society for all its members.
Responding to the challenges presented by these problems, and fearful that without substantial change the country might experience class upheaval, groups of Americans proposed undertaking significant reforms. Underlying all proposed reforms was a desire to bring more justice and equality into a society that seemed increasingly to lack these ideals. Yet there was no agreement among these groups about the exact threat that confronted the nation, the means to resolve problems, or how to implement reforms. Despite this lack of agreement, all so-called Progressive reformers were modernizers. They sought to make the country’s democratic promise a reality by confronting its flaws and seeking solutions. All Progressivisms were seeking a via media, a middle way between relying on older ideas of 19th-century liberal capitalism and the more radical proposals to reform society through either social democracy or socialism. Despite differences among Progressives, the types of Progressivisms put forth, and the successes and failures of Progressivism, this reform era raised into national discourse debates over the nature and meaning of democracy, how and for whom a democratic society should work, and what it meant to be a forward-looking society. It also led to the implementation of an activist state.