There are two images of what it is to be an American, or really any national identity that is struggling with multiculturalism. One view is what I will call the “historical view.” It is to see your values and identity as shaped by American history, to feel that you are a part of the historical chain whereby America is the place that was settled at Plymouth and Jamestown, where the first patriots fought for independence, founded by the Founding Fathers, split by civil war, where the pioneers set out across the prairie, where freedom was defended against fascism and communism. This view of what it is to be an American is not to simply acknowledge these things as facts, or to say that America is merely the place where these things happened. Rather it is to say that to be an American means to see these facts as your history, that these are the things that happened to your people, that your principles and values--your very self--were forged from these events. You take attacks or slights against this story personally; you are proud of the triumphs, and ashamed of its failings. It is to feel that these are the things that we Americans did. Or perhaps you see America as the land where the slavers came from, that abducted your ancestors, brought them here in chains, kept them in slavery for centuries, until freed by the Civil War, only to fall prey to a century of segregation. Both viewpoints, and others besides, encompass what I am here calling the historical view since one sees ones identity as being defined by a historical heritage.
The second image of what it is to be an American is the “principle view.” And this is to say that being an American means believing in certain principles: freedom of speech, religion, democracy, and private property. Americans are the new people, those with no historical baggage, purely individuals rather than a people, possessing no history, no race, no religion, no ancestry, free rather than forged, self-created and perpetually self-creating. For much of American history these two views went together, American history and American principles were inseparable; coming to have the principles of America was the result of identifying with American history, seeing American history as your history resulted in having American principles. It was never imagined that these two views could be separated; of course being an American meant seeing yourself as the heir of and identifying with American history, to see the accomplishments of historical figures not as something that “they” did, the way that one sees, say, French history as something “they” did, but to see it as something “we” did.
Originally, however, these two views of what it is to be an American were separate. Each state saw their histories as separate and saw themselves as separate peoples. The Puritans in New England, the Quakers in Pennsylvania, and so on for the other states, each identified with different histories. People saw themselves not as Americans, but as Virginians, New Yorkers, etc. and were proud of their distinct historical heritage. “American principles” were seen as the rules by which these separate peoples would interact, but these principles did not form their identity. In the decades after the Civil War, and especially after World War I, the two views slowly came together (although Southeners and Northeners identified with a different history and thus adopted somewhat different political principles as a result of the Civil War) until a common identity had pretty much formed by the end of World War 2. Of course, African-Americans and Native-Americans never identified with this history and saw their identity as the result of very different histories and learned very different lessons as a result.
Multiculturalism is the attempt to pull these two views apart; cultural integration, in contrast, is the attempt to keep these two views together. As I have argued previously, integration has failed because it requires the adoption of a common history. Malcolm X famously derided attempts at integration on the grounds that African-American history was very different from European-Americans and it was not only pointless but cruel to attempt to cause African-Americans to adopt a false and alien history.
There are two types of multiculturalists. On the one hand, there are those who maintain the historical view of identity but seek to allow those who identify with various histories to be Americans. Many African-Americans, for example, following the example of Malcolm X could still be said to support the historical view of identity because he urged African-Americans to identify with their distinct history. This approach attempts to separate the two views of what it means to be an American but continues to allow one to identify with ones history. In many ways this is a throwback to the earlier conception of American identity I discussed where the various colonies identified with various histories, and American principles were rules by which the various groups interact.
However, there is a second form of multiculturalism that is something entirely new. What is new here is the attempt to adopt the principle view, not as rules for interactions between various groups, but as a theory of self-identity. Under this view of multiculturalism, you have no personal interest or emotional attachment to any specific American history, you do not need to see any history as your history. This is what it means to be what I have called a “Persona.” Personas, who are mostly white liberals, although there are many conservative Personas as well, mostly among neo-cons and Libertarians, identify with no history, feel no emotional attachment to a historical tradition, feel no loyalty or obligations, and see their identity entirely as a function of their lifestyle or profession. Personas are hyper-individualistic, identify with no historical ethnic group (although they identify instead with political groups), and evaluate, judge, and feel kinship with people based on their common tastes in music, art, fashion, and politics. They possess an elitist snobbery against those whose tastes are deemed unworthy (contrast this snobbery with the 19th century snobbery based on genealogy.) Rural folk, conservatives, lower classes, and the uneducated all come in for scorn and mockery for the crime of being insufficiently hip. Although Personas decry racism, they are very different from, say, African-Americans who honor the sacrifices and struggles of their ancestors. Personas feel no such affinity for their ancestors. In fact, Personas probably feel that it is racist to identify so closely with ones ancestors (which puts them in the awkward position of not knowing whether to approve of other racial groups feeling such an affinity).
Much of the split between Liberals and Conservatives is the result of the clash over these two conceptions of what it is to be an American.