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| Randolph Bourne at typewriter. |
As you might remember, Bourne is one of the bohemian roles in the Greenwich Village, 1913 Reacting to the Past game. His role in the game is to promote bohemian ideals, particularly those of multiculturalism and the influence of youth on social change. But how did he come to care about these things? I've previously written about his college days at Columbia and the commitment to women's rights and labor issues espoused by his editorial in the Spectator. In this post, I want to explore another of his pieces, one critical to understanding the formation of his ideals and the experience of embodiment in the early 20th century US: "The Handicapped-- By One of Them."
Initially much of the scholarly work on Bourne suffered from a misleading mind/body dualism. Bourne has long been regarded for his mind, and his ideas continue to hold weight among liberal and radical thinkers-- he was even the subject of an article on current politics in the New Yorker in August 2017. His antiwar stance and embrace of multiculturalism as a boon to American life have made his ideas feel fresh to multiple generations. His body, however, has often been portrayed as either a mere footnote to conversations about his intellect or a tragic obstacle he overcame-- in other words, he is a notable thinker in spite of disability. The back cover of Bruce Clayton's Forgotten Prophet: The Life of Randolph Bourne, for example, suggests surprise that the "disfigured and hunchbacked" Bourne "reacted to his disability not with bitterness or self-pity, but rather with exuberant love for beauty and a compassion for humanity"-- in other words, it is a pleasant surprise that Bourne was able to resist bitterness and develop a compassionate view of the world.
This viewpoint on Bourne is all too common; the great disability scholar Paul Longmore criticized these trends in scholars' work on Bourne in his review of Forgotten Prophet by saying "The problem with it, as with all Bourne biographies, is its fundamental misunderstanding of his experience and identity as a disabled man in a society that intensively stigmatized him." Longmore was so interested in this side of Bourne that he took up the topic twenty years later in an article with Paul Steven Miller, arguing that Bourne's experience of disability (or "philosophy of handicap," a phrase Bourne used to title "The Handicapped" when it was reprinted) was the foundation of his radicalism. (In many ways, Body of Bourne and the Longmore/Miller article are companion pieces, making harmonizing arguments through contrasting means about the role of body in Bourne's political thought.)
Bourne saw handicap as a critical part of his experience and his ideology. The category of handicap, as Longmore and Miller explain, is less about bodily function or impairment and more about social expectation. Bourne's "The Handicapped" opens by claiming that in many ways, it is easier to be "helpless" and happy with any little diversion you can get than it is to "move about freely," but with a "crooked back and unsightly face" and have to strive and work for opportunities frequently denied you. Employment, friendship, and day-to-day tasks are all hampered, as he goes on to describe, not by physical impairments but by the low expectations of others. Most successes must not only be clawed for through perseverance (akin to the can-do attitude promoted by rehabilitationists of the era) but also at some point permitted through the explicit cooperation of an abled person.
As this need for cooperation might suggest, the difficulties Bourne related were socially informed-- they did not hinge on the body's function but on others' perception and treatment of that body. Bourne could have stopped his essay and his ideology there-- i.e, "my experience has taught me that peoples' perceptions of my body affect me negatively"-- but instead, he explained that this had contributed to a broader understanding of the ways in which people's status and success were influenced by social factors outside their control.
It makes me wince to hear a man spoken of as a failure, or to have it said of one that he "doesn't amount to much." Instantly I want to know why he has not succeeded, and what have been the forces that have been working against him.Bourne extended the idea that people had underestimated him to a consideration of the roles of others within his society-- i.e., "if I am being underestimated and blocked from success, others must be suffering the same treatment." He prized this aspect of himself, noting that the knowledge was worth anything he'd endured to gain it: "If it is solely to my physical misfortunes that I owe its existence, the price has not been a heavy one to pay."
At first, "The Handicapped" was printed anonymously (hence "By One of Them"), which Ned Stuckey French posits may have been due to embarrassment of his disability; I suspect concerns about having his other published thoughts disregarded, and thus his livelihood and reputation affected, was the key motivator. The worry of being flippantly disregarded is key to this piece; he even cites it as one of the worst things he experiences socially: "What one does get sensitive to is rather the inevitable way that people, acquaintances and strangers alike, have of discounting in advance what one does or says." Publishing this piece represented risk for Bourne, who likely did not wish to jeopardize the success of his other political writing.
Reactions to Bourne's "The Handicapped-- By One of Them" suggest that themes Bourne raised resonated with disabled readers of the Atlantic Monthly. Some readers wrote to thank him for his words. Bourne's correspondence, held by his alma mater, Columbia University, include two letters from different women who signed their communications "Another of Them," in reference to the title of his piece. Both thank Bourne for his writing, saying that it had encouraged them. They offer brief details of their own about their lives in support of his points: one notes that she is writing both for herself, an "old woman who is learning to bless her handicaps for the insight they are bringing into the possibilities of life," and for her brother, still struggling in the "darkness, the weight of his handicaps heavy upon him." His greatest problem? The "lack of intimate friends," which Bourne highlighted in his piece; which several sources suggest was critical to both the greatest joys and sorrows of his life; and which frequently, especially at a time when socializing was much more circumscribed by place and social circles, necessitated the need of cooperation by abled friends and family.
Related Links:
An early review of Body of Bourne in Variety. It's a great intro to the man and his life, so read or see it if you can: I got the script through Interlibrary Loan, and there's an upcoming production at Oberlin College next year. You can also see an interesting image of the original performance at Getty Images.
Bourne's "The Handicapped" appears in a variety of places across the internet, including the Disability History Museum, the disability rights publication Ragged Edge Online, and The Anarchist Library. The second form of the piece can be found in Youth and Life.
Randolph Bourne at the Disability Social History Project.
More of Bourne's writing available at fairuse.org.
Weird connections: the New Yorker article mentioned above was written by Jeremy McCarter, author of two books: Young Radicals, about many of the Greenwich Village bohemians including Bourne, Jack Reed, and Max Eastman; and Hamilton: The Revolution.
Archival Citations:
Another of Them to Randolph Bourne, September 1911; Randolph Bourne Papers; Box 1; Rare Book and Manuscript Library, Columbia University Library.
Another of Them to Randolph Bourne, September 14, 1911; Randolph Bourne Papers; Box 1; Rare Book and Manuscript Library, Columbia University Library.
