Nordic Theory of Love and Individualism

We Americans like to talk about freedom and liberty.

We idealize the self-made man and the lone cowboy, the inventor who works in isolation and the hero who stands alone, the artist who creates from his own imagination and the rebel who through sheer determination fights the system, the independent thinker and the daring innovator. We praise the individual to such an extent it becomes not just a fantastical story but an abstract ideal.

But in reality, American society doesn’t create independent individuals and autonomous agents, much less self-responsible citizens. Instead, it creates dependence and even codependence based on fear and uncertainty, based on threat and punishment, and based on manipulation by those who hold power and control the fate of others.

This creates a mindset of clinging desperation and subservient obedience or else disconnected isolation. What it doesn’t lead to are healthy individuals, relationships, families, and communities—the foundation of a well-functioning culture of trust and social democracy.

Nordic countries have a different way of doing things.

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The Nordic Theory of Everything: In Search of a Better Life
By Anu Partanen
Kindle Locations 861-895

A characterization of Swedes as the ultimate loners may seem surprising, especially considering Pippi Longstocking’s global popularity. But there is some truth to it— we Nordics aren’t known to be especially outgoing, and we probably deserve our reputation as stoic, silent types who can be a bit dour. That said, the stereotypical Nordic person would probably also be thought of as someone who, although perhaps not particularly talkative, is sensitive to the needs of his or her fellow human beings, especially since we’re sometimes believed to have socialist tendencies. It follows that we ought to have a collective mind-set and some solidarity, not be extreme individualists.

In fact, however, a powerful strain of individualism is part of the bedrock of Nordic societies— so much so that Lars Trägårdh felt it was worth dusting off the old question “Is the Swede a human being?” and taking a fresh and more positive look at Nordic individualism. After years of observing the differences between Sweden and the United States, Trägårdh identifies in his book some fundamental qualities at the heart of Swedish society— qualities that also exist in all Nordic societies— that help explain Nordic success. Indeed, Trägårdh’s findings tell us a lot about why the Nordic countries are doing so well in surveys of global competitiveness and quality of life. And for me Trägårdh helped explain why I’d been feeling so confused by American relationships, especially those between parents and children, between spouses, and between employees and their employers. It all came down to the Nordic way of thinking about love— perfectly exemplified by Pippi Longstocking.

Trägårdh and his collaborator— a well-known Swedish historian and journalist named Henrik Berggren— put together their observations on individualism and formulated something they called “the Swedish theory of love.” The core idea is that authentic love and friendship are possible only between individuals who are independent and equal. This notion represents exactly the values that I grew up with and that I feel are most dear to Finns as well as people from the other Nordic nations, not just Swedes, so I like to call it “the Nordic theory of love.” For the citizens of the Nordic countries, the most important values in life are individual self-sufficiency and independence in relation to other members of the community. If you’re a fan of American individualism and personal freedom, this might strike you as downright all-American thinking.

A person who must depend on his or her fellow citizens is, like it or not, put in a position of being subservient and unequal. Even worse, as Trägårdh and Berggren explain in their discussion of the moral logic of the Pippi Longstocking stories, “He who is in debt, who is beholden to others, or who requires the charity and kindness not only from strangers but also from his most intimate companions to get by, also becomes untrustworthy. . . . He becomes dishonest and inauthentic.”

In the realm of Pippi— who, let’s remember, is a strong superhuman girl living alone in a big house— this means that exactly because she is totally self-sufficient, her friendship with the children next door, Tommy and Annika, is a great gift to them. That’s because they are absolutely assured that Pippi’s friendship is being given freely, no strings attached. It’s precisely because Pippi is an exaggeration of self-sufficiency that she draws our awareness to the purity and unbridled enthusiasm of her love, and elicits our admiring affection. In real life, of course, a child Pippi’s age would still have a healthy dependency on her parents, the way her neighbors Tommy and Annika do. But Pippi illustrates an ideal of unencumbered love, whose logic, in Nordic thinking, extends to most real-life adult relationships.

What Lars Trägårdh came to understand during his years in the United States was that the overarching ambition of Nordic societies during the course of the twentieth century, and into the twenty-first, has not been to socialize the economy at all, as is often mistakenly assumed. Rather the goal has been to free the individual from all forms of dependency within the family and in civil society: the poor from charity, wives from husbands, adult children from parents, and elderly parents from their children. The express purpose of this freedom is to allow all those human relationships to be unencumbered by ulterior motives and needs, and thus to be entirely free, completely authentic, and driven purely by love.

The Fight For Freedom Is the Fight To Exist: Independence and Interdependence

“Europeans immigrated to British North America to gain religious, economic , and political independence during the seventeenth and eighteenth centuries, and they built their freedom on the labor of slaves and on the land of Indians whose independence they stole. In London, meanwhile, kings and queens, imperial ministries, and members of Parliament believed that the colonists harbored treasonous ambitions for independence from the very founding of the colonies, and they described them pejoratively as “independent,” by which they meant chronically rebellious.”
~Thomas P. Slaughter, Independence: The Tangled Roots of the American Revolution, Kindle Locations 72-75

Independence, that is the central theme of American society, according to Slaughter. I tend to agree. As he explains, independence is a theme not simply because it is a cherished value, but also because it has been a regularly betrayed value. It is the frame by which we understand and judge our society, including our failures.

Unlike most other societies, liberty is our ideological watchword. It is a ambiguous term, no doubt; but it obviously means something very different than, for example, fairness. David Hackett Fischer associates this difference, in Fairness and Freedom, with the era of the founding of the United States. Freedom and liberty was in the air and it left a permanent imprint.

This wasn’t just about the English colonists declaring their independence from England. Early on, “as the colonies ’ domestic economies and population grew, as they geographically expanded and became ethnically heterogeneous , the colonists developed identities independent of the one that tethered them to the British Empire” (Independence, Kindle Locations 83-84). It was probably a two-way response to changing demographics, as I’ve speculated. America has always been ethnically diverse. This was noted centuries ago by the likes of Thomas Paine, about which I wrote:

Most interesting to me is his focus on the diversity of the colonies. What did it mean to speak of attachment to England as a mother country when colonies like New Netherlands weren’t originally English (with laws and a population that remained largely Dutch) and when colonies like Pennsylvania and New Jersey consisted only of a minority of Englishmen. This kind of thinking seems radical to many conservatives today as it did to conservatives back then. The only difference is that the conservatives back then were British Tories.

What ever returns to my thinking is how often the arguments against Britain would now apply to our federal government. The argument against both, respectively by the Revolutionaries and the Anti-Federalists, was an argument for freedom, for democratic self-governance. The American Revolution wasn’t fought for patriotic conformity and ethnocentric nationalism, for authoritarian subservience and centralized statism; but the complete opposite. The Revolution never ended and we continue to fight for those Revolutionary ideals.

It is hard to believe that the British aristocracy back in England didn’t take note of this obvious fact about the colonial population. This probably would have been alarming to their English identity, for they had not yet come to terms with what being an empire entailed. Their politics were firmly grounded in being English and the same was true for most of the ruling elites in the colonies, as I’ve explained in another post:

One of the conflicts colonists had with the British government was over the rights of Englishmen. I wonder if the reason the British government was so uncertain about the colonies was the fact that there were so many colonists who weren’t Englishmen. I could understand as the ethnocentric ruling elite of an empire that they were wary of equally offering the rights of Englishmen to people who weren’t Englishmen. Those are the kinds of problems that come from empire-building. Nonetheless, the ruling elite in the colonies were also mostly Englishmen. So, they took quite seriously their supposed rights as Englishmen and took offense at their being denied.

American colonists weren’t just seeking political independence, but cultural and religious independence as well. Many of these early Americans were less concerned about assimilation than we are, for assimilation was at that time identified with the British Empire and its attendant oppression. Most colonists didn’t have the understanding of toleration for all, but that idea had taken root early on with the likes of Thomas MortonRoger Williams, and William Penn.

Immigrants such as the Irish, German, and French understood the need for freedom from oppression to a greater degree than most English immigrants. The violence and persecution they were escaping was at times genocidal. Their choice to immigrate was in the context that, if they had remained in their homelands, they might have been mass murdered or forced to assimilate. They escaped for the very reason they valued their independence and understood all too well what it meant to lose that independence.

These non-English typically didn’t find independence in the urban coastal communities that tended to be majority English in population or else majority English in ruling elite. What they found was xenophobia and new forms of oppression. So, many of them went West, which at the time meant the frontier territory of Pennsylvania and Virgiania. For example, “The 1790 federal census” for Virginia, “provides some information on the size and ethnic background of the region’s populace. About 37 percent were of English origin or descent, 7 percent had Welsh names, 17 percent were Scottish, 19 percent Irish, and 12 percent were German. The ethnic heritage of the remaining 8 percent cannot be determined. The various immigrant groups were not evenly distributed among the western counties. Germans, for example, were the largest single nationality to settle in Bedford County. Non-English settlers predominated in all the western counties, but most strongly in Westmoreland and Bedford. Those of English origin or ancestry comprised 47 percent of Fayette and 43 percent in Allegheny” (Thomas P. Slaughter, The Whiskey Rebellion, Kindle Locations 1340-1344).

Independence for European-Americans was culturally linked to alcohol, the freedom to make it and the freedom to drink it. It was as much a part of their ethnic identity as was the religious practices they brought with them. Germans, French, and the Alsace-Lorraine border people had traditions of beer and wine, in particular. This link existed just as strongly for the non-English British people. Whiskey originated with the Scottish and Irish and later was popularized in America by way of the Scots-Irish. Other ethnic groups such as the Dutch also favored making whiskey.

Their reasons for heading to the frontier even included their love of alcohol. In the 1700s, this mostly meant the Scots-Irish. In her article When Whiskey Was the King of Drink, Mary Miley Theobald explains that,

About a quarter of a million Scotch-Irish came to the American colonies in the fifty years before independence, making them the largest immigrant group of that century. They brought with them a fiercely independent spirit, abhorrence for government regulation, and an affinity for whiskey.

Interestingly, it was the British government that unintentionally helped make Whiskey so popular beyond the non-English British settlers. “The Revolution,” Theobold writes, “meant the decline of rum and the ascendancy of whiskey in America. When the British blockade of American ports cut off the molasses trade, most New England rum distillers converted to whiskey. Whiskey had a patriotic flavor. It was an all-American drink, made in America by Americans from American grain, unlike rum, wine, gin, Madeira, brandy, coffee, chocolate, or tea, which had to be imported and were taxed.”

The independence of American alcohol and the protest against taxation has always gone hand in hand. This continued with the new American government creating yet another tax, this time on whiskey. Small producers were taxed at a higher rate than larger producers, at a time when economic inequality was growing and the power of the wealthy was growing. The small producers were so poor that they barely had enough money to live on, much less pay taxes on the whiskey they were producing to make a living. The response was the same as when the British tried the same tactic. This led to the Whiskey Rebellion (similar to Fries’s Rebellion, it involved many ethnic Americans). The wide protest movement was put down, but resistance continued for it was difficult to enforce. The government was forced to repeal it.

One of the effects of the Whiskey Rebellion was to push many ethnic Americans further West. Kathy Warnes points out (George Washington’s Whiskey Legacy from the Whiskey Rebellion to NASCAR) that, “After the Whiskey Rebellion, many of the rebellious Dutch and Scots-Irish farmer and distillers moved farther west to escape the tax collectors. Many found the right kind of water for whiskey distilling in Southern Indiana and Kentucky.”

During the Civil War, a tax on whiskey was put back in place. Like with the British and with the early US government, taxation on luxury goods such as alcohol was used to pay for the war. This caused a decrease in whiskey consumption, although it remained popular in the South. In its place, beer became the new alcoholic drink of choice for most Americans. With new waves of immigrants, especially Germans, beer consumption really took off around 1900. This coincided with a new wave of anti-immigrant sentiment. The KKK in the North was mostly concerned with the menace of immigrants and Catholics. Because of this, the Klan was a big proponent of Prohibition, for the same reasons marijuana was made illegal because of its association with African-Americans and Jazz.

It wasn’t just groups like the KKK, though. The KKK at that time was fully mainstream and fully in line with mainstream opinion. Even though most Americans had non-English ancestry, those in positions of power tended to be largely of English descent or if they weren’t they wouldn’t admit it publicly. Being a White, Anglo-Saxon Protestant became the very ideal of a true American, according to those with the power to make such declarations (Bryce T. Bauer, Gentlemen Bootleggers, Kindle Locations 550-563).

Like many celebrities across America, preacher Billy Sunday took up the charge against Germany when the First World War erupted— but he did it, as he did all things, with more vim and vitriol than anyone else. He began promoting Liberty Bonds at the pulpit— demanding that his congregants either purchase them or stay away from his tabernacle. And he decided that if America was God’s chosen country— and to Sunday, America was God’s chosen country— then Germany must be the domain of the devil. The Kaiser and the Huns became Satan incarnate, and he spared them no consideration , even going so far as to state, in a prayer before the United States House of Representatives, “Thou knowest, O Lord, that we are in a life-and-death struggle with one of the most infamous, vile, greedy, avaricious, bloodthirsty, sensual, and vicious nations that has ever disgraced the pages of history. We pray Thee will beat back that great pack of hungry, wolfish Huns, whose fangs drip with blood and gore.”

It’s surprising he didn’t add alcohol to the list. For years Sunday had also been linking alcohol with anti-Americanism. In his Famous Booze Sermon, he declared that he was drawing his sword “in defense of native land,” and that he held alcohol responsible for “every plot that was ever hatched against our flag and every anarchist plot against the government and law.” But now temperance leaders throughout the country were using anti-German hysteria to take down booze as well. And they were assisted by the indelible connection in popular minds (as well as in reality) between Germans and the liquor trade.

“We have German enemies in this country too,” one dry Wisconsin politician stated in early 1918. “And the worst of all our German enemies, the most treacherous, the most menacing are Pabst, Schlitz, Blatz, and Miller.”

The real purpose of Prohibition, as with the anti-immigrant movement overall, was to destroy the independence of ethnic Americans, to eliminate their culture (language, religion, traditions, customs, etc), and to force them to assimilate. This is why public education and child labor laws were implemented in the same era as Prohibition. All of these were intended to target the non-English and to finally end the independent ethnic communities that had existed in America since before the Revolution. People forget or never learn the fact that the ideal of the Melting Pot is modern and hadn’t previously been so dominant in American society.

It is unsurprising that those who fought back the hardest during Prohibition were the non-English. This was true of the Irish mafia in the Northern big cities, the Scots-Irish that had been illegally making moonshine for centuries, and the Germans across the Midwest. Not all of these were gangsters. Most were just people trying to make ends meet during one of the hardest of economic times.

There was a farm crisis at the time. Small family farmers weren’t able to make enough money from crops. The only way they could avoid losing their farmland was by finding new sources of income. There weren’t many opportunities, besides bootlegging.

This is my family story as well. My mother’s family were ethnic immigrants (mostly German ancestry) who went west to Kentucky and Southern Indiana. Some of the earliest work they did was distilling. During Prohibition, they returned to this family tradition and skill by trying their  hand at the bootlegging business when no other work was available. This included the running moonshine across state lines.

Farming was hard work and it was far from dependable. The Populist Movement was largely built on the struggles of farmers. In the end, many rural people were forced to head to urban areas. Ethnic Americans, in particular, became concentrated in the big cities (and African-Americans as well). My mother’s family likewise headed toward the industrial North. This is how anti-immigrant sentiments became associated with anti-urban sentiments (and why to this day the rhetoric about inner cities is so powerful in the American psyche). There was a movement getting Americans back to nature and making men of boys by promoting hunting and fishing, which is why the Boy Scouts formed and the federal park system promoted. Because so many immigrants were Catholic, this is how cities became associated with Catholicism and so did labor unions, high rates of both existing in the same regions of the industrial Midwest.

Even so, pockets of ethnic Americans remained in rural areas. An example of this is Templeton, Iowa. You might know of it for its famed Templeton Rye, made famous of course during Prohibition. It was a unique place right from the beginning. As Bryce notes (Kindle Locations 146-148),

Templeton was founded in a township known as Eden, in southern Carroll County , which was named after Charles Carroll of Carrollton, the only Catholic signer of the Declaration of Independence . In their own ways both names, Eden and Carroll, were apt, providential.

It was no accident that it was named after a Catholic of such distinction. Catholic churches are found all across rural Iowa. The difference was that these were a very specific ethnic group concentrated in one place. “Templeton wasn’t united just by its religion, as the author explains (Kindle Locations 168-171) for, “It attracted a specific kind of Catholic: immigrants from Germany, especially the western and southern provinces of Bavaria and Westphalia, who sought the opportunity of cheap land. Only a few places in the country could claim a higher percentage of residents of German heritage than could Carroll County and, specifically, Templeton.”

This town had one of the highest numbers of Germans per capita in the country, and they were almost entirely Catholics from the same region of Germany. They had a lot of common culture and a lot of what would be called social capital. These people weren’t just pioneer individualists. No, like other Germans, they believed in taking care of their own. They were a tight-knit community and they were determined to stick together during hard times.

They would be tested during Prohibition, as this town became one of the most famous bootlegging communities in the country. They weren’t big city gangsters. They were just Germans who liked to drink (Kindle Locations 179-182):

And as the paper also indicated, the German settlers brought with them their traditions, such as a fondness for beer in celebrating family and community. It was just one of many customs associated with people who attached with a hyphen their old identity to their new American one. The German-Americans were hardly alone in their fondness for booze. They’d arrived in a country that already had, by the late-nineteenth century, a well-developed and, at times, fraught relationship to alcohol.

The law came down hard on this town. The only snitch in the community was, of course, a non-German. Otherwise, no one would turn on anyone else. The last safeguard of democracy is a jury of one’s peers. In this county, no jury would convict any of its citizens of bootlegging. Gangsters like Al Capone had plenty people turn on them, but Templetonians were a different breed. They practically flaunted their bootlegging and they couldn’t be touched, within their county. Prohibition was hard to enforce, especially in the big cities, but Templeton was unusual for a dry state like Iowa.

I take their example as an inspiration. “We must, indeed, all hang together or,” as Benjamin Franklin warned, “most assuredly, we shall all hang separately.” A jury of peers is a precious thing that we should defend at all costs.

This lesson is more important than ever during this era of the drug wars that target otherwise defenseless poor minority communities. If minorities don’t create close-knit communities that take care of their own, no one else can be depended upon to do it for them. Justice is never given easily by those who benefit from injustice. Indpendence has always required interdependence.

The most powerful weapon against oppression is community. This is attested to by the separate fates of a Templetonian like Joe Irlbeck and big city mobster like Al Capone. “Just as Al Capone had Eliot Ness, Templeton’s bootleggers had as their own enemy a respected Prohibition agent from the adjacent county named Benjamin Franklin Wilson. Wilson was ardent in his fight against alcohol, and he chased Irlbeck for over a decade. But Irlbeck was not Capone, and Templeton would not be ruled by violence like Chicago” (Kindle Locations 7-9). What ruled Templeton was most definitely not violence. Instead, it was a culture of trust. That is a weapon more powerful than all of Al Capone’s hired guns.

What the mob forgot was that the Mafia began as a civic organization, the Black Hand. It was at times violent, as was the KKK, but most of what these civic organizations did was community work. They defended their communities and cultures, their traditions and customs. The Germans had their Bund, which served a similar purpose. Hispanics also have a history of forming tight-knit communities that will defend themselves.

African-Americans, however, have a tougher road to travel. Their unique African ethnic culture, language, and religion was annihalated by slavery. Even Native Americans fared better on this account. The social capital of African-Americans was intentionally destroyed. It has been an uphill battle for them to rebuild it, against all odds. They don’t even have the privilege of a jury of their peers, for the police targeting of blacks and the racial bias in the courts has disenfranchized so many of them from the opportunity of jury service. Many blacks find themselves before a jury of white people and, unlike the Templetonians, they have little hope of being saved from the jaws of injustice.

The War on Drugs will fail as Prohibition failed and as the Whiskey Tax failed. But many lives will be destroyed in the meanwhile. This War on Drugs is in reality a war on specific groups of people. The only way to fight back is to fight for independence as have so many generations before. Independence is what this country is about and that is what the oppressed today must demand. And they should accept nothing short of that demand. It is a war that can only be won by fighting together, communities across the country making their stand together.