The Spirit of 1976: Commerce, Community, and the Politics of Commemoration

Introduction: In the Spirit of the Revolution

1 Introduction In the Spirit of the Revolution in the summer in 1972, the american Revolution Bicentennial Commission (aRBC) found itself in a situation hotter than the sidewalks of Washington , d.C. a federal body created in 1966 and charged with overseeing the commemoration of the 200th anniversary of the american Revolution , the aRBC stood accused of creating an observance that privileged big business and nixon supporters over the needs of communities; it was the subject of much debate. to get to the bottom of the charges of commercialism and a lack of attention to the citizens the aRBC was supposed to be helping, on august 1 and 2 the senate subcommittee on federal Charters, holidays and Celebrations investigated the work of the aRBC. Republican senator Roman hruska of nebraska, chair of the subcommittee , led hearings that allowed commissioners to defend themselves and their work, and communities alienated from the aRBC’s activities to air their grievances. the latter included representatives from Women in Community service, the intercollegiate association of Women students, Women’s Concern, the national society of the sons of the american Revolution, the american indian Movement (aiM), the afro-american Bicentennial Corporation (aBC), and a smattering of historians and representatives from state commissions. two of those testifying, Robert and Vincent deforrest of the afroamerican Bicentennial Corporation, most succinctly summarized the dissatisfactions that community groups felt in relation to federal planning . in their statement before the subcommittee, the aBC made clear 2 Introduc tion that its own mission was guided by a desire to see america achieve its revolutionary potential. emphasizing they were neither descendants of the “first families in colonial america” nor “a modern P.t. Barnum to help prepare for the biggest, most spectacular fourth of July celebration this nation has ever known,” they explained they had “experienced the spirit of that Revolution in our own lives. We know it is a continuing thing. and we believe much of the leadership for continuing the american Revolution in recent decades has come from Black americans.” they asserted that the revolution in 1976 was “an on-going process of decolonization” and that the bicentennial was an opportunity to renew american faith in revolution so that “diverse elements of the people discover that it is today that keeps them in subject status, and that they find ways to overcome these dependencies.” Robert deforrest cited the rebellion of nat turner, the Great Migration, and the civil rights movement as evidence of african american faith in the principles of the american Revolution, but also referred to a broader effort at american self-sufficiency and self-determination : “homesteaders of all colors seeking a new start in the american West; workingmen organizing to speak with a collective voice; the youth of today questioning the machinelike apparatus of society . . .”1 the aBC, they explained, promoted bicentennial efforts that would Promise to improve the chances of all people for good health and the pursuit of abundant life in a restored and renewed natural environment; enable people to discover themselves and take pride in their history and heritage; lead toward the breaking down of artificially contrived social barriers which prevent people from meeting as equals; Promote give-and-take and mutual learning among peoples and societies— both on the domestic scene and internationally; . . . nurture the capacities of the american people, in all their diversity, to work together to solve common problems.2 the aBC’s vision of the bicentennial was that it was “an opportunity, not only for america to support the revolutionary spirit abroad in the world, but to lead the way once again in the struggle of people against systems of exploitation and oppression.” When senator hruska asked if the aBC might be just a “special interest,” Robert deforrest replied “yes, 3 In the Spirit of the Revolution and i would hope that it would be your interest, too. Mr. Chairman. it is a rather human one.”3 the deforrests, like many other americans, were not satisfied with federal planning that promoted a patriotic consensus understanding of the american Revolution, an uncritical glorification of the founders as heroes. nor were they satisfied with a vacuous, over-commercialized celebration without proper reflection and analysis. But also like many other americans, they were willing to identify with the spirit of the revolution, a drive to seek freedom from oppression and craft one’s own destiny. By the end of 1976, the observance looked a...