We at PennSound have now created a new author page - that of the left-wing poet Aaron Kramer. Kramer was (for a time, and perhaps for a long time) a member of the Communist Party of the U.S. He was involved in just about every radical issue, cultural and straight-out political, of this time: the 1940s, 50s, 60s, 70s and 80s. Perhaps his first big break as a poet was his inclusion in the anthology, Six Poets in Search of An Answer (1944), which at a (brief) hopeful moment in the liberal-left alliance brought Aaron in with Max Bodenheim, Joy Davidman, Langston Hughes, Alfred Kreymborg (by then a vintage modernist who'd joined the radical left), Martha Millet, and Norman Rosten. His "Garcia Lorca" memorialized that poet murdered by Spanish fascists. "Berlin Air Raid" begins: "For ten years they were listening to different / sounds." "Natchez" is about southern racist violence, a place where "a hundred tabloid writers ran to the flame." I have been in touch with Aaron's daughter Laura for years. Recently she went through the attic and gathered together three shoeboxes of cassettes and VHS tapes and delivered them to us at PennSound. We are slowly going through them, digitizing them, and make them available--as always--for free download through our archive. Thanks to the work of Rebekah Caton, the first three readings are now up. Coming soon: a recording of a radio program featuring a discussion and performance by Kramer of poems from the sweatshops - verse of radical Jewish immigrants of the first years of the 20th century.
Years ago I made available to my students--and then through the web to the world (this page is one of the most frequently visited pages in any of my web sites)--Freud's comments on political theory and political life in Civilization and Its Discontents. Here is a link to the excerpt, and here is his paragraph on communism:
The Communists believe they have found a way of delivering us from this evil. Man is wholeheartedly good and friendly to his neighbour, they say, but the system of private property has corrupted his nature. The possession of private property gives power to the individual and thence the temptation arises to ill-treat his neighbour; the man who is excluded from the possession of property is obliged to rebel in hostility against the oppressor. If private property were abolished, all valuables held in common and all allowed to share in the enjoyment of them, ill-will and enmity would disappear from among men. Since all needs would be satisfied, none would have any reason to regard another as an enemy; all would willingly undertake the work which is necessary. I have no concern with any economic criticisms of the communistic system; I cannot enquire into whether the abolition of private property is advantageous and expedient. But I am able to recognize that psychologically it is rounded on an untenable illusion. By abolishing private property one deprives the human love of aggression of one of its instruments, a strong one undoubtedly, but assuredly not the strongest. It in no way alters the individual differences in power and influence which are turned by aggressiveness to its own use, nor does it change the nature of the instinct in any way. This instinct did not arise as the result of property; it reigned almost supreme in primitive times when possessions were still extremely scanty; it shows itself already in the nursery when possessions have hardly grown out of their original anal shape; it is at the bottom of all the relations of affection and love between human beings--possibly with the single exception of that of a mother to her male child. Suppose that personal rights to material goods are done away with, there still remain prerogatives in sexual relationships, which must arouse the strongest rancour and most violent enmity among men and women who are otherwise equal. Let us suppose this were also to be removed by instituting complete liberty in sexual life, so that the family, the germ-cell of culture, ceased to exist; one could not, it is true, foresee the new paths on which cultural development might then proceed, but one thing one would be bound to expect, and that is that the ineffaceable feature of human nature would follow wherever it led.
About a decade ago I recorded a mini-lecture about the transition from the American poetry of the 1920s to that of the 1930s. It gives some obvious dramatic examples of big changes, e.g. Isidor Schneider's move from latter-day imagist in the mid-1920s to communist poet of the 1930s. I left out any nuance here, but then the nuance became the subject of my most recent book, which in a sense refutes the standard description of the big change ("from modernism to radicalism"). However, I do stand by this little audio mini-lecture as a first foray into the topic for my students. And naturally, in the course, we read lots of examples.
A few years ago John Serio was asked to edit the Cambridge Companion to Wallace Stevens and expressed the hope that I'd summarize what I'd learned over the years about Stevens' response to the radical-left poetics of the 1930s, so I wrote a short paper (10 pages in print) and it appeared in that very good volume. Today I uploaded a PDF copy to my "Selected Works" site: here's the essay.
The first postwar "Imagine if..." dramatizations of the Russians conquering and enslaving America, Is This Tomorrow? was published in 1947 by the Catechetical Guild Educational Society of St. Paul, Minnesota. At ten cents a copy, this fifty-two page, full-color comic book was a smashing success. It enjoyed several reprintings, and was used as a giveaway, presumably distributed to church groups.