Ben Hecht: A Town Where You Could Stay Yourself

This article is part of a continuing series on Chicago Writers, most of whom are contained in two of my Chicago books: Black Writing from Chicago, and, with David Starkey, Smokestacks and Skyscrapers.  Go to complete lists of Chicago and Black writers in this series.

 

Ben Hecht (1894-1964) was born in New York City but long associated with Chicago, though he lived there for only 14 years, from 1910 to 1924.  During that time he wrote enough for an entire career, and, as Adina Hoffman, one of his biographers wrote: “What he produced here was important. But it was what he did with Chicago after he left that really matters.”  He wrote, for example, his most famous work, the play The Front Page (1928, with Charles MacArthur), which sets Chicago as the scene for a depiction of the often cutthroat nature of the newspaper business.  And in 1927, on his way to establishing himself as Hollywood’s ace screenwriter, he won his first Academy Award for screen writing—the first such award ever given—for his gangster film Underworld, thereby making the Chicago gangster the Hollywood, and thereby the nation’s, prototype of all gangster characters, perhaps even to this day.

Among his other Academy Award nominations for screen writing are Wuthering Heights (1939), Notorious (1946), and The Scoundrel (1935, another Award winner).  He wrote over 60 screenplays and published over 30 books of stories, sketches, and autobiography, as well as novels such as The Florentine Dagger (1923), A Jew in Love (1931), and Miracle in the Rain (1943). Hoffman called him a complicated “alloy:” “novelist and journalist, screenwriter and activist, and perhaps most viscerally, American and Jew, no more no less.” He wrestled mightily with his Jewishness, though Hitler confirmed him in it, and he was one of the first to warn of the impending doom of World War II and make us aware of the Holocaust.  He worked for two Chicago newspapers, the Chicago Daily Journal and Daily News, where his fellow news writer, Carl Sandburg, wrote a poem calling Hecht “a Jewish Huck Finn.”

Though some critics complained that Hecht’s work never escaped the rush and shallowness of the journalism business, in our book Smokestacks and Skycrapers: An Anthology of Chicago Writing, David Starkey and I included his sketch “World Conquerors” from his 1922 collection 1,001 Afternoons in Chicago, a work which shows that his journalistic style—often characterized as colorful, even “gaudy”—had its quiet, restrained side as well, a feat in this particular instance, given the sketch’s subject matter: the continuing violence of radical movements fomenting throughout the city in the early 20’s, part of the legacy of such events as the Haymarket Riot of 1886.  In often short, staccato sentences Hecht carefully builds a sense of the dramatic situation that would serve him well as a screenwriter.  He focuses, for example, on the first speaker, “a very bad orator,” who nonetheless begins to capture the audience.  His words about injustice and the working man being slaves long enough, are predictable.  “This, to the audience,” Hecht writes, “is old stuff. Yet they watch the talker.  He has something they one and all treasured in their own hearts. A faith in something…Suddenly there is a change in the hall. Our stuttering orator with the forceful manner has made a few startling remarks.  He has said, ‘And what we must do, comrades, is to use force. We can get nowhere without force. We must uproot, overthrow and seize the government.’”  A policeman standing in back approaches the stage, and everyone begins to think it’s the heavy hand of government coming to stop such blasphemy, but the policeman only wants to report that a car out front has been vandalized.  The main speaker then takes the stage. He is polished but also cynical of his audience, knowing that for many true Revolution is only one of many hobbies.  The sketch ends with him taking a street car home, “a messiah of the proletariat who dreams of leading the masses out of bondage.”

When he left Chicago in 1925, the New Yorker published his farewell-and-good-riddance to Chicago.  As Tribune critic Michael Phillips writes, in his review of two 2019 Hecht biographies (Hoffman’s Ben Hecht: Fighting Words, Moving Pictures, and Julian Gorbach’s The Notorious Ben Hecht: Iconoclastic Writer and Militant Zionist), Hecht thought Chicago culture was just a myth. “The city’s innate ‘cowardice,’ provincialism and ‘herd-inspired ethics’ were enough to drive a guy nuts…Four years before his death, he took it all back.  ‘We were fools to have left Chicago,’ Hecht wrote in 1957. ‘It was a town to play in, a town where you could stay yourself, and where the hoots of the critics couldn’t frighten your style and drain your soul.’”

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The Quiet After Easter

Where are the pockets of quiet in our year?  Not now, as end of school year events—graduations, concerts, parties, summer planning—crowd our days and nights.  On March 26th this year, I held a Becoming the Beloved Community workshop and was supposed to follow up with participants in two weeks, but Holy Week and Easter and tax season intervened.  And the Sunday after Easter Sunday I delivered the sermon you can see in the VIDEO below.

“And what was your weekend like?”  That’s how Chris Rock opened his first comedy show the week after Will Smith slapped him in front of the whole world at this year’s Oscars.  But Christians have a corner on that question because no matter what you did on any particular weekend, no one had a bigger weekend than what we celebrate on Easter Sunday.  In The Book of Revelations the risen Christ is revealed as “…the Alpha and Omega…who is, and who was, and who is to come, the Almighty” (verse 1:8). He is the Lamb who was slain for the sins of the world.  But ironically the days and weeks after Easter are one of the quietest times in our year.

I’ve wondered why Jesus didn’t leave Christians an easier job and just appear to thousands of people all at once in a series of big coliseum events.  Instead, he appears in mostly quiet moments: to two people on the road to Emmaus, for example.  They’re referred to as disciples but remain unnamed and certainly aren’t two of the remaining eleven.  Those disciples were hiding out in fear.  And Emmaus?  We don’t know exactly where that is.  He first appears to women—four of them Mary’s—whose testimonies would not have been respected in that day, and when he does he does not announce that he is the Alpha and Omega.  He simply says, “Mary,” to the first Mary.  He’s so quiet and unpresuming the two women think he’s just the gardener.  My favorite after-Easter incident is when Peter spies him on shore from a boat.  “It’s the Lord,” he says, and jumps out of the boat to swim towards him.  And what is Jesus doing? He’s cooking them breakfast.  He’s going to eat with them just as he does with the two disciples on the road to Emmaus.

In these meetings, Jesus often gives those he meets the so-called “Great Commission:” to spread the gospel—the Good News—throughout the world.  The sermon below contrasts the big ways we approach this—preaching, building churches and other institutions, etc.—but it focuses on three quieter ways we do this, ways suggested by what Jesus does during the quiet days after Easter.  We eat together, we walk through doors, we share where we’ve been hurt.

Because I speak about the road to “Emmaus” quite a bit, I play my composition “Emmaus” right before I begin the sermon.

Go HERE for a complete list of sermons, like “Pentecost Means No ‘Supremacies,'” “Sacred Doing,” and “Theology and Race.”

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The Doctrine of Discovery

Only United Methodists with a deep education in the church’s history know its full racist background.

As a consultant for racial justice and equity initiatives of the United Methodist Church’s Northern Illinois Conference, I have had many occasions to both applaud the UMC’s anti-racist efforts as well as highlight the church’s racist past.  John Wesley finally came out strongly against slavery and racism, but he didn’t start that way.  He had to grow into that stance.  And when Richard Allen and Absalom Jones founded the historic African Methodist Episcopal church in Philadelphia in 1787, it was because they had left the hugely racist practices of the St. George’s Methodist Episcopal Church.*  As the caption to the graphic at left says, “Only United Methodists with a deep education in the church’s history know its full racist background.”  The Christian church contributed to racism centuries before the split that led to the AME’s 1787 founding, however.  It could be said to have laid the foundations of modern racism in the late 1400’s, if not earlier.

The VIDEO below shows a few minutes of Mark Charles’ 2017 speech at Calvin College titled “Race, Trauma, and the Doctrine of Discovery.”  In it he explains the Doctrine of Discovery and its effect on U.S. history and contemporary life.** The collection of Papal Bulls written in the late 1400’s legitimized the West’s conquest and enslavement of peoples of color all over the globe. It established the view that in the eyes of God, these people were not fully human and could therefore be subjugated and stolen from with impunity.  In fact, it was the duty of “true Christians” to do so.  As Charles says, the Doctrine of Discovery is a systemically racist doctrine, but even if you’ve heard it many times before, it’s always a little shocking to hear that because the United States has absorbed that Doctrine so deeply into its soul its founding documents—the Declaration of Independence, the Constitution itself—are also systemically racist.  They exist primarily, says Charles, to protect the rights of white, land-owning men.  “We act surprised that women earn 70 cents on the dollar less than men. We shouldn’t be. The Constitution is working. We act surprised that our prisons are filled with people of color. We shouldn’t be. The Constitution is working.”

These are fighting words, words which probably close off dialogue between those fighting for racial justice and equity and those who are more conservative and worship those founding documents.  Is there a way to both say tough things unsparingly and to keep channels of communication open between those who disagree about the extent of racism in the U.S.?  There are some—and some days it seems their number is growing fast, not shrinking slowly—who believe there’s no racism at all, who believe that the switch from the word “equality” to the word “equity” is abhorrent because it declares war on whites. Keeping dialogue open is one of the big challenges of the day, one we try to solve in the Becoming the Beloved Community workshop I am beginning to present at churches around the Northern Illinois Conference.  One of our best chances is to separate as much as we can the individual from the systemic.  At the workshop we don’t allow anyone to call anyone else racist, for example, because that probably starts a personal fight when we should be focusing on the systems that sustain and grow racism rather than on individuals whose personal stances we might disagree with.  A thousand individual racists, or even a million, don’t keep racism going. Underlying systems do, and those systems were legitimized and nourished centuries ago in the West by the Doctrine of Discovery.

* See Lennox Iton’s sermon “Our Abraham Moment?” for a beautifully concise and powerful summary of racism in the Methodist Church and John Wesley’s growth into an anti-racism stance.  His dive into Methodist History begins around 5:45 into his sermon.
** In the full video Mark Charles explores the idea that the trauma of racism contributes to us being unable to speak about race productively, or at all.

Go to the LEAD POST for the Becoming the Beloved Community workshop.  It’s titled “Does It Matter If I’m a Racist?” and contains a full list of series articles.

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