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Nigerian journalist Chido Onumah spoke to Peoples Dispatch about the country’s new president, Bola Tinubu. He explained the controversy in Tinubu announcing an end to fuel subsidies. Chido also explained the agenda of the new president and the political climate in the country following the controversial election.

Editor’s Note: The author offers their perspective on American Exceptionalism in this essay.

In a chapter he wrote titled “Exceptionalism,”¹ historian Daniel T. Rodgers argues American Exceptionalism is a historically contrived myth. The book in which the chapter appears is Imagined Histories: American Historians Interpret the Past (1998, edited by Anthony Molho and Gordon S. Wood). Rodgers discusses the origins and evolution of the historicism that undergirds the embedded structural creed that says the United States stands alone as inimitable among nations. Historicism is the theory that history determines social and cultural phenomena.

Within U.S. social movements, American Exceptionalism increasingly has been used to explain the ideology that guides U.S. interventions around the world and against domestic colonized populations, such as African and Indigenous peoples. This essay seeks to examine the roots of this ideological framework.

Historian Frederick Jackson Turner first struck an exceptionalist chord in his 1893 essay, “The Frontier in American History,” with his “perennial rebirth” or “rebaptized as an American”² theme that proclaimed a singular “American” character. This came about by rejecting the European ethos and replacing it with a unique pioneering spirit exclusive to the “American.” Within was a detailed examination of the dialectical shifts of American historiography, philosophy and religion that pulsed through the “American” experience: From the earliest origins of the pious fundamentalism of the Massachusetts Bay Colony to the American Revolution, World War II, the Cold War and its current role as a global hegemonic superpower, Rodgers demystifies and untangles the “skein of tropes”³ that underpin the “newness” and “distinctiveness” that defines United States’ historical, social and political “uniqueness.”⁴ Rodgers ignites his chapter with a question: Is the United States different? Then, through the use of scholarly and authoritative evidence, he methodically proceeds to lay bare the mythological foundations that buttress the United States’ fabled white-supremacist history, analyzing and exposing an unexceptional exceptionalism at its core, for all to see. Yet, in spite of his and other scholars’ well researched conclusions, Rodgers ends his chapter by exposing the persistent and entrenched depths of the American exceptionalist archetype, writing, “Michael McGerr and Michael Kammen demonstrate [that within modern American historicism] challenges to the exceptionalist paradigm [still] generate sharp, visceral reactions.”⁵

Rodgers, unswayed by post-1950s acculturation, looks back through time critically scouring the metahistorical chronicle in search of the decisive epochs that contributed most to the phenomenon called American “exceptionalism.” His contribution is considered a seminal work in contemporary and post-exceptionalist historiography. Literary critic and academic Donald Pease writes, “Daniel T. Rodgers, perhaps the most articulate of a growing cadre of post-exceptionalist U.S. historians, has formulated the rationale for this collective endeavor with eminent clarity.”⁶ Rodgers proclaims the United States’ build-up and victory in WWII, its rise to global supremacy and its dominance throughout the Cold War are central to decoding the portent of American Exceptionalism. 

Contemporary scholars concur. “I agree that World War II set up an important phase in the history of American exceptionalism,”⁷ states Ian Tyrell. Rodgers and his post- exceptionalist colleagues (through primary and secondary source material) expose past and present historiography by turning it on its head. Laurence Veysey points out, “It is clear that earlier interpretations of American history and culture, aggressively put forth as recently as the 1950s and emphasizing ‘uniquely’ American experiences and habits of mind, served largely to mislead us.”⁸ Eric Rauchway pushes even further by stating, “The concept of American exceptionalism does not really have anything to do with actual history,”⁹ meaning that, in-depth analysis of the historical record reveals quite a different story.

Rodgers points to another specious characteristic of exceptionalist historicism. That being the claim that providential intervention and the United States’ cultural preeminence are guided, if not driven, by God, which defines the nation’s “difference.” Rodgers explains, “…difference in American national culture has meant ‘better’: The superiority of the American way.”¹⁰ He argues how unexceptional the United States is in this regard. “Pride and providentialism are too widely spread to imagine them American peculiarities.”¹¹ According to Rodgers, the dissemination of American Exceptionalism, in the mid-20th century, was undergirded by a political, philosophical and psychological propaganda campaign: A deep rivalry with the former USSR that led the United States to co-opt and invert a Stalinist neologism of the 1920s (i.e., Soviet “exceptionalism”) and plant it firmly and inextricably, in its “divine” and rightful place: The United States of America! Yet, he queries even further: “What was the historiographical past of that conceit?”¹²

Rodgers traces the historiography back to an 18th-century travel writer, J. Hector St. John de Crévecoeur, who first described the Europeans [i.e., white males] inhabiting North America as unique and distinctive. Crévecoeur posed an essentialist question, “What is an American?”¹³ Rodgers demonstrates Crévecoeur was, “virtually unread in the United States before the twentieth century [his] lyric passage on … [the] ‘melting’ of persons of all [European] nations into ‘a new race of men’ [was] extracted from context … which now seemed to appear everywhere.” That was co-opted and retitled, “What Is the American, This New Man?” by “Arthur Schlesinger, Sr., [U.S. historian who] made it the motif of his presidential address to the American Historical Association in 1942.”¹⁴ Rodgers asserts, “The literature of the new American Studies movement [from then on] was saturated with Crévecoeur references.”¹⁵ He continues, “They led off that catalyst of revisionist histories … [including] Robert E. Brown’s Middle-Class Democracy and the Revolution in Massachusetts, in 1955.”¹⁶ The United States was considered from that point on, in and out of the academy, a uniquely singular phenomenon in world history.

Rodgers exposes an irony. “…In their anti-Marxism, they reimagined Marx’s general laws of historical motion applied everywhere but to their own national case.”¹⁷ Meaning, “John Winthrop’s ‘city upon a hill’ … was no longer a mid-Atlantic hope … it was now America itself.”¹⁸

Until the most recent shockwaves of the U.S. empire felt externally, and internally, in the forms of a 20-year-long Afghan debacle, endless wars for profit, brutal domestic police abuse (which disproportionately kills people of color), a permanent war on the poor and a healthcare system that ruthlessly places profits above life, the American Exceptionalism myth woven throughout U.S. history was fixed. But now, the mask has fallen for all the world to see.

Stephen Joseph Scott is an essayist associated with The University of Edinburgh’s School of History. He is a singer/songwriter, humanist/activist, a self-taught musician and performer. As a musician, Scott uses American Roots Music to illustrate the U.S. social and political landscape. His latest video is “We Know They Lied.”

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¹ Daniel T. Rodgers, “Exceptionalism,” in Imagined Histories: American Historians Interpret the Past, ed. Anthony
Molho and Gordon S. Wood (Princeton, N.J: Princeton University Press, 1998), 21–40.
² Ibid., 25.
³ Ibid., 22.
⁴ Ibid.
⁵ Ibid., 35.
⁶ Donald Pease, “American Studies after American Exceptionalism?” in Globalizing American Studies (University of
Chicago Press, 2010), at https://chicago-universitypressscholarship-
com.ezproxy.is.ed.ac.uk/view/10.7208/chicago/9780226185088.001.0001/upso-9780226185064-chapter-2
⁷ Ian Tyrrell and Eric Rauchway, “The Debate Table: Eric Rauchway and Ian Tyrrell Discuss American
Exceptionalism,” Modern American History 1 (2018): 247–256.
⁸ Laurence Veysey, “The Autonomy of American History Reconsidered,” American Quarterly 31, no. 4 (1979): 455.
⁹ Tyrrell and Rauchway, “Debate Table.”
¹⁰ Rodgers, “Exceptionalism,” 22.
¹¹ Ibid.
¹² Ibid., 21.
¹³ Ibid., 37.
¹⁴ Ibid., 27.
¹⁵ Ibid.
¹⁶ Ibid.
¹⁷ Ibid., 29.
¹⁸ Ibid., 27.

Record-breaking heat waves and economic hits as a result of the COVID-19 pandemic have prompted governments in the United States and the United Kingdom to consider enacting a Green New Deal (GND). But how might these GNDs play out? Will they curb emissions? More importantly, will they curb emissions while upholding the principles of social justice and equity?

In May 2021, Leon Sealey-Huggins, assistant professor in the global sustainable development division at the University of Warwick, wrote a detailed critique of GNDs, including those adopted by the U.S. Democrats and the U.K. Conservatives. Titled, “‘Deal or No Deal?’ Exploring the Potential, Limits and Potential Limits of Green New Deals,” the report calls for closer scrutiny. “GNDs that fail to address the fundamental questions of power, ownership and control will also fail to adequately ameliorate the injustices of climate breakdown,” the report stated.

GNDs also fail to address the need for drastic emissions reductions. 

“Zero by 2050 is a global average target, and to be compatible with the principles of equity and justice under the Paris Agreement, rich nations have a responsibility to reduce emissions much more quickly than this, reaching zero by around 2030,” Jason Hickel, an economic anthropologist in Eswatini, the southern African country formerly known as Swaziland, told Toward Freedom. Hickel serves on the advisory board of the Green New Deal for Europe and on the Harvard-Lancet Commission on Reparations and Redistributive Justice. Hickel said GNDs need to include clear and explicit language on scaling down fossil fuels to zero, with binding annual targets. 

“Right now, this language is totally absent,” he added.

 

Current Green New Deals Will Perpetuate Injustice 

Max Ajl, an associated researcher with the Tunisian Observatory for Food Sovereignty and the Environment, said Sealey-Huggins’ critique is spot on. Ajl explained GNDs aim at “recolonizing the Third World through monocrop tree plantations, converting the Third World into biofuel plantations and other coercive mechanisms, rather than figuring out ways to reconstruct the United States and the European Union, so they remain socially complex, modern and industrial, but become sustainable, egalitarian and non-imperialist societies.” (“Third World” originally referred to developing states that did not align with the United States nor with the former Soviet Union. In this context, it refers to countries in the global South.) Ajl also is author of the recent book, A People’s Green New Deal.

Others, too, have expressed similar fears about further colonialism via GNDs. For instance, in a op-ed for Al Jazeera, Myriam Douo, a steering group member of Equinox

Initiative For Racial Justice, writes that by employing corporate solutions for climate change, the “EU’s Green Deal will entrench further European neocolonial practices.” Douo notes demand for metals such as nickel, cobalt and lithium has been driving labor abuses and environmental destruction. Such is the case in the cobalt mines of the Democratic Republic of the Congo and in lithium mines of Bolivia, Chile and Argentina.

The transition to clean energy requires metals like cobalt, copper, lithium, manganese, nickel and zinc for battery technology in electric vehicles, solar panels and wind turbines. A March 2021 report identified that about half the global supply of cobalt comes from the Democratic Republic of the Congo (DRC); over 80 percent of the global supply of lithium comes from Australia, Chile and Argentina; and 60 percent of the global supply of manganese comes from South Africa, China and Australia.

Between 2010 and 2020, a total of 276 allegations of human-rights abuses were identified in connection with companies that hold a majority-market share in clean energy minerals like cobalt, lithium and manganese, according to the Transition Minerals Tracker report released in February 2021.

Community impacts in the areas of health, violence and Indigenous rights constitute the biggest chunk of human-rights violations, while environmental impacts rank second. Pays to note that many of the countries that hold vast reserves of such minerals are already vulnerable—whether in terms of climate impacts or quality of human life in general.

 

Space for Improvement

Hickel noted that GNDs, as drafted, focus on emissions to the exclusion of resource use. 

“We are overshooting a number of other planetary boundaries, which is being driven by excess resource use,” Hickel said. “Rich nations are overwhelmingly responsible for this problem, with per capita resource use vastly in excess of sustainable levels. The GNDs need to incorporate binding targets to reduce resource use.”

Ajl agreed. “The existing GNDs, including those from most progressives, are oriented to maintaining private control over the means of production, to ignoring climate debt, and to using materials-intensive technologies to solve what are often social more than technical problems,” Ajl said.

In the critique, Sealey-Huggins references versions of the GND Resolution, which the Biden administration might adopt. The resolution first was introduced in 2019 by U.S. Representative Alexandria Ocasio-Cortez (D-NY) and U.S. Senator Ed Markey (D-OR), both a part of the progressive wing of the Democratic Party. It cites itself as the first comprehensive plan in the United States that aims to tackle the scale of the climate crisis by recognizing deep-rooted economic inequalities. In April 2021, they re-introduced the legislation after it failed to advance in the Senate in 2019.

The GND resolution aims to achieve net-zero greenhouse gas emissions (GHGs) through a fair and just transition for all communities and workers. More specifically, it calls for actions like overhauling the transportation system, supporting family farming and investing in sustainable farming and land-use practices that increase soil health and restoring natural ecosystems. Biden’s plan for clean energy and environmental justice references the GND as “a crucial framework for meeting the climate challenges we face.”

But according to Ajl, even the original GND legislation progressives are promoting has its share of problems because it doesn’t do enough to fundamentally transform the system.

Sealey-Huggins too pointed out GNDs in the United States and the United Kingdom show a preference for highly technical, emissions-focused policies. And that by doing so, fail to democratize ownership and control via tools like social organization, redistribution and repair. He went even further to criticize roles adopted by institutions like the International Monetary Fund (IMF), which has conditioned aid on cuts to welfare services.

Sealey-Huggins suggests “reparative justice” as a path forward. That would involve global redistribution of power, wealth and resources; building grassroots power;  and recognizing “shared goals” with movements led by the world’s Indigenous, African and oppressed peoples.

Rishika Pardikar is a freelance journalist in Bangalore, India.