A Life Beyond Boundaries

by Benedict Anderson

  But Cambridge was important to me for two quite different reasons. Even though it was located in a small provincial town, it had what one could call an art-house repertory cinema. This was a revelation to me. At Eton we were not allowed to go alone to the movies, and in Ireland the available films were mostly westerns and gangster pictures. Now, in college, I was offered only the international best. I was overwhelmed by Japanese cinema, then at the height of its global prestige: Kurosawa, Mizoguchi and Ozu, of course, but also other directors of the same generation. This is where my lifelong love affair with Japanese culture began. Revolutionary Soviet films from the 1920s and 1930s were another revelation, though not so sharp, since I had started learning Russian at Eton with the hope of reading Turgenev, Gogol, Dostoyevsky, Goncharov and Leskov (my favourites) in the original. It was a refreshing experience to compare what I read in Russian novels with what I saw in revolutionary Soviet cinema. France, Italy, Germany and Sweden (Ingmar Bergman) were also well represented. One of the best things about the Cambridge art-house cinema was that it showed a lot of black-and-white films, which came to form the base of my cinematic aesthetic. Even today, I find black-and-white much more real and alive than colour.

  Frequent attendance at this cinema also initiated my political awareness. In those days, after every film, the audience had to stand to attention while the national anthem was played to accompany Technicolor images of poor young Queen Elizabeth on horseback. This was a real ordeal. With tears in my eyes from Tokyo Story, or fire in my blood from The Battleship Potemkin, it was torture to endure this authoritarian monarchical nonsense. Quite soon, I learned how to make a dash for the exit just as the national anthem started, with plenty of irate patriots ready to grab me or hit me on the way out. So I became a naive but committed republican.

  My second formative Cambridge experience occurred during the Suez Crisis of 1956, when British and French troops, colluding with the Israelis, invaded Egypt to block General Nasser’s attempt to nationalize the body that regulated international traffic along the great French-built canal. I was not in the least interested in this crisis. However, one afternoon, as I was walking back to my room across one of the university’s athletic fields, I noticed a small crowd of brown-skinned students making indignant protest speeches. So I stopped by to listen, simply out of idle curiosity. Suddenly, out of the blue, the protestors were assaulted by a gang of big English student bullies, most of them athletes. They were singing ‘God Save the Queen’! To me this was incomprehensible, and reprehensible.

  The protestors, mostly Indians and Ceylonese, were much smaller and thinner, and so stood no chance. Without thinking, I tried to intervene to help them, only to have my spectacles snatched off my face and smashed in the mud. I had never been so angry in my life. For the first time I had encountered English racism and imperialism. When, many years later, I came to write about nationalism for an English audience in Imagined Communities, I poured out, in the form of sarcasm, irony and innuendo, some of the rage I still felt. This was surely one reason why later I was attracted both to Marxism and to non-European anti-colonial nationalism.

  Travel was also an expected part of university life. I visited Generalissimo Franco’s Spain with friends and had the unusual experience of being arrested for indecent behaviour. We had gone swimming off the north coast in the usual English boy’s swimming trunks. When we returned to land to dry off, two members of the Guardia Civil ran up and arrested us for showing naked chests and backs. Pleading that we were innocent tourists, we finally persuaded the policemen to let us go, but not before they had marched us down to a clothing shop where we had to buy hideous one-piece swim-suits, covering our bodies from the shins to the neck. My first experience of puritanical dictatorship!

  Another strange experience occurred just after the bloody Soviet invasion of Hungary. The British Communist Party had chartered a train to take hundreds of young communists to the famous International Youth Festival of 1957 in Moscow. But general indignation over Hungary had affected the cadres, so that large numbers left the party, and of course pulled out of the trip. Since the BCP had invested a lot of money in the venture, they were forced to offer tickets to more or less anyone, regardless of party membership. My brother (by then at Oxford) and I leapt at this extraordinary chance to see fabled Moscow, the capital of the communist world. The package included free tickets to the opera, the ballet, the museums and many famous historical sites. The BCP leaders were not interested in having outsiders attend the endless political meetings, so I had a marvellous week with Mussorgsky, Glinka and Rimsky-Korsakov. I also managed to practise the little spoken Russian I had acquired.

  The time finally came for me to leave Cambridge. My senior friends had told me that the examination for a BA in Classics was easier than the entry examination three years earlier. So I was given useless first-class honours. There followed a difficult six months at home. My brother tells me that I actually rejected an offer to teach classical studies at the University of Edinburgh. That this incident never registered in my memory was a sign of how little I wanted to pursue the Classics, or indeed to stay in Britain.

  But I had no idea of what work I should pursue. My mother did her best to help. She had set her heart on my becoming a British diplomat, but I had no intention of ever working as a civil servant, let alone for the declining Empire. She then used the network of my father’s surviving friends (with commercial interests in the Far East) to look for a job for me in business. This prospect was even more unwelcome. As the months passed she became more and more impatient, and the tension between us steadily increased.

  Then, once again, I had a stroke of luck. I had kept in touch with a number of my Eton scholarship friends, and one day received a letter from one of them, Richard Kennaway, who held a position at Cornell University in Ithaca, New York. He told me that, while waiting for a summons from the British colonial service the following year, he had found temporary employment as a teaching assistant in Cornell University’s department of government (i.e. political science). Would I be interested in taking his place? I knew my mother would be supportive, if only to get me out of the house and into a job, even a temporary one. But I had never taken a single course in politics, and had no teaching experience at all. With cynical laughter, my friend replied that this would not matter. American students would be impressed with my English accent, and if I read intensively I could stay ahead of them by a week or two.

  At this point I talked with my brother, who had long been very political, and who knew much more about America than I did. Definitely I should go, he said. I should also read the newspapers and watch some television. A civil war was about to break out in Indonesia, where the local communist party (PKI) had the largest membership in the world outside the communist-ruled regions. However, the CIA was backing anti-communist warlords, and conservative regional politicians were trying to overthrow Soekarno, the left-leaning nationalist president. By chance, Cornell’s department of government employed a young professor, George Kahin, who was the world’s leading expert on contemporary Indonesia, and had been an active supporter of the anti-colonial armed struggle of 1945–49.

  So I decided to give Cornell a try, and Kennaway quickly secured me a post as a teaching assistant. I was just twenty-one years old.

  The trip to the United States was something special. I took the huge liner Queen Mary, on one of her last five-day Atlantic crossings. On landing in New York, I took the train to Ithaca. It was early January 1958, and the town was waist-deep in snow.

  There is no need to recall all the good luck that befell me in the first twenty-one years of my life. My only real, though major, misfortune, was losing my poor father when he was only fifty-three years old, and I myself just nine. But there is perhaps a larger picture, to which I have alluded only in passing. I would be inclined to say that this picture had both geographical and temporal aspects.

  Geographically, I was being prepared (without realizing it) for a cosmopolitan and comparati
ve outlook on life. On the brink of puberty I had already lived in Yunnan, California, Colorado, independent Ireland, and England. I had been raised by an Irish father, an English mother and a Vietnamese nurse. French was a (secret) family language; I had fallen in love with Latin; and my parents’ library contained books by Chinese, Japanese, French, Russian, Italian, American and German authors.

  There was also a useful feeling of being marginal. In California I was laughed at for my English accent, in Waterford for my American idioms, and in England for my Irishisms. One can read this negatively, as indicating a life without roots, without a firm identity. But one can also read it positively, by saying that I had multiple attachments, to Ireland, to England (in some ways), and, through literature and cinema, to many other places around the globe. Hence, later on, it was easy for me to become deeply attached, through language, to Indonesia, Siam and the Philippines.

  Although the Thai and Indonesian languages have no linkages and belong to quite different linguistic ancestries, both have long had a fatalistic image of a frog who lives all its life under half a coconut shell – commonly used as a bowl in these countries. Sitting quietly under the shell, before long the frog begins to feel that the coconut bowl encloses the entire universe. The moral judgement in the image is that the frog is narrow-minded, provincial, stay-at-home and self-satisfied for no good reason. For my part, I stayed nowhere long enough to settle down in one place, unlike the proverbial frog.

  I should explain here why I prefer to use ‘Siam’ rather than ‘Thailand’. The traditional name of the country was always Siam – which explains why (in English) we speak of ‘Siamese twins’ and ‘Siamese cats’. It was changed to ‘Thailand’ in the late 1930s by the nationalist military dictator Field Marshal Plaek Phibunsongkhram. After the end of the Second World War, civilians were briefly returned to power, and reintroduced ‘Siam’. In 1947, the military seized power again, and held it for the next twenty-five (Cold War) years. This time ‘Thailand’ was thoroughly institutionalized.

  Controversy over the name still continues. Critics of ‘Thailand’, mostly liberals and moderate leftists, dislike the identification of the land with the ‘Thai’, who are only one of the over fifty ethnic groups in the country, though the dominant one. They believe that the name encourages narrow-minded and repressive attitudes towards minorities, especially the Malay Muslims in the far south. Those who dislike ‘Siam’ argue that it is too identified with the pre-modern, undemocratic, feudal era. I share the sentiment of the former critics and thus use ‘Siam’ as the country’s name, with some exceptions for well-established names of organizations.

  I grew up in a time when an older world was coming to an end. I took my fine, old-fashioned education for granted, having no idea that I was a member of almost the last cohort to benefit from it. This education was designed, quite conservatively, to reproduce, if you like, a bearer of an upper-middle-class tradition. With this kind of general education, a boy could still expect eventually to become a senior civil servant, a member of the political oligarchy, or a respected teacher in the old style.

  But the peaceful social revolution inaugurated by the postwar Labour governments was to create a mass of new high schools and universities much better adapted to the Cold War, American domination, commercial globalization and the decline of Empire. Youngsters needed to learn economics, business management, mass communications, sociology, modern architecture and science (from astrophysics to professional palaeontology). There was little use anymore for amateurism. Even the language was changing. The kind of old-fashioned BBC English I had learned to speak was under attack as class-ridden, and was gradually being replaced by more demotic versions. No one any longer saw much point in memorizing poetry at all, let alone poetry in languages other than English.

  Schools were changing too. The era of regular beatings, by teachers and older boys, was coming to an end. All-boy schools were under increasing democratic pressure to become coeducational, with the obvious consequences both positive and negative. I think that I was in the next to last cohort educated (and self-educated) through books, radio and black-and-white films. No television, almost no Hollywood, no video games, no internet. Not even typing, which I only started to learn in America after reaching adulthood.

  In a dim way, I could even sense this change in my own family. My brother was educated the same way as I had been. But my sister, seven years younger, and eventually a graduate from Oxford, was part of a new world just coming into being. Even between me and my more politically advanced and intelligent brother there was a marked difference. One measure of this was America. Until I actually went to the US, I had absolutely no interest in the place at all. I knew no American history, read almost none of the great American novelists, was increasingly bored or annoyed by American movies, and, as an ardent classical piano player, had only scorn for American pop music, about which I knew nothing. My brother, however, who had to endure my banging away at Bach and Schubert, retaliated with fortissimo playing of records of Latin American rumbas, and later Elvis Presley. I have to admit that even today, in spite of long residence in the US, many wonderful American friends, and an attachment to Black music of all sorts, I still feel, if not alienated, at least detached from American society and culture. But … my father had left behind a 1920s edition of Moby Dick, fantastically illustrated by the brave communist Rockwell Kent. Herman Melville is still my no. 1 great novelist.

  There is one other, more professional, sense in which I was part of a ‘last cohort’. I arrived in the US in 1958, just before American university life underwent a fundamental change, analogous to what occurred in the UK. In the early and middle 1960s, the great machine that we call ‘theory’ was beginning to become visible. It began with the now antique ‘behaviourist’ revolution. Although I do not think that ‘theory’ came very naturally to a pragmatic, down-to-earth people, it had crucial effects. It made each discipline more eager to distinguish itself from its sisters and to set about inventing its own jargon.

  When I studied in the US, this change was barely under way, so none of my teachers complained if I took courses in history or anthropology. But by the late 1960s this was already becoming difficult. The irony is that, thirty years later, American scholars started to talk eagerly about multidisciplinary approaches without realizing that these might have already existed more than a generation earlier.

  This is not to say that the changes that occurred after I reached adulthood were not positive in many respects. All I want to emphasize is that I finished my studies just as those changes were setting in. Coming out of the last generation before they became normalized, I was in a position to observe them from a distance, rather than being formed by them.

  Chapter 2

  Area Studies

  As it turned out, fate worked out differently than I originally expected. It did not take long for me to be enticed by the beautiful natural setting of Cornell, and by George Kahin’s lecture classes on Indonesia, Southeast Asia and US policies in Asia. By the end of my first year at Cornell, I realized that I had finally decided what I wanted to do in life: become a professor, do research, write and teach, and to follow in Kahin’s footsteps in my academic and political orientations. I will say more later about Kahin, who was not only an excellent scholar but also a man of conviction and energy.

  So I stayed on. My mother was happy that I had finally settled down, though she complained about my being so far away from her and my brother and sister. So I wrote to her nearly every week, and every year returned home for Christmas and during the summer holidays. She wrote back to me regularly too, and my aunt Celia sent me clippings of crossword puzzles which were generally more difficult to solve than their American counterparts.

  Though I was attracted by Kahin’s lectures on Southeast Asia early on in my stay at Cornell, it took me a few months to adjust to American graduate student life, and still longer to understand how unique a place Cornell University was in those days, with its Southeast Asia pr
ogram. To explain the nature of this uniqueness, it is necessary to leave Cornell for a while and consider the sudden rise, after the Second World War, of what the Americans came to call area studies.

  Before Pearl Harbor the United States had been isolationist, despite its aggressive policy of worldwide economic expansion. It will be remembered that despite Woodrow Wilson’s strenuous efforts, the US had rejected membership of the League of Nations. It had only one significant colony, the Philippines, and was often embarrassed, as a former colony itself, to be in the game of ‘European’ and Japanese colonialist imperialism. By the mid-1930s, a schedule had already been set for Filipino independence in 1946. America had a huge, modern navy, but an insignificant army and air force. Its direct political interventions were mainly confined to what it regarded, under the Monroe Doctrine, as its ‘own backyard’: Central and South America, a part of the Caribbean, and a big chunk of the Pacific. The American scholarly world mirrored this larger picture. Since so many Americans originated from Europe, and since the prestige of European scholarship was high, there were plenty of US scholars who studied the main countries of Western Europe – the UK, France, Germany and Italy. The Soviet Union was also studied because it was regarded as a powerful ideological enemy. In Asia, the only countries of general concern were China and Japan. The latter was studied mainly because of its military power, which threatened to rival America’s in the Pacific region. In the case of China, a strong early interest was stimulated by the large number of American missionaries who worked there from the end of the nineteenth century. In the late 1940s, as the Chiang Kai-shek regime fell apart, many Chinese scholars, reactionary and liberal, first class and mediocre, fled to the US and there substantially increased the influence of anti-communist sinology. Unlike scholars from Japan or other Asian countries, many of them entertained particular political agendas. Allying with American scholars of China with similar ideological perspectives, they were to form a major and influential faction in American academic associations with Asia.