Holocaust-denying screeds. It was one of one’s standard duties as a leftist to turn out on weekends and block the efforts of this rabble to stage a march or to put up a platform in a street market. Stones and fists would fly, posters would be ripped down: it was all part of a storied socialist tradition that went back to street combat with the Blackshirts in the 1930s. The police often seemed to me partial to the fascists: you could be arrested “for your own protection” if you even looked as if you were going to make a fight of it. Then one day I read in an American newspaper that, in the town of Skokie, Illinois, the American Nazi Party was going to hold a swastika-flourishing parade. They had chosen this particular suburb of Chicago because it had an unusually large population of Jewish refugees from Germany. Nice work. A temporary ban on the march had, I read, been imposed. But the same injunction was being contested in court by… the American Civil Liberties Union! That had to be some kind of mistake. Socialist Worker (which I still read though I no longer helped to edit or sell it) published a viperous paragraph saying that this exposed the empty sham of American liberalism. I went into the thing more closely, out of curiosity, and read an excellent defense of the ACLU by its director, Aryeh Neier, himself a refugee from Nazism. The First Amendment to the Constitution, he said, enshrined the right of all citizens to free expression and to free assembly. If this protection was withdrawn from anybody, perhaps especially somebody repulsively unpopular, then it would be weakened or diluted in general. It took me a space of time to assimilate this simple Jeffersonian point, if only because I had been raised in a culture where the law governing free speech and free assembly was whatever the nearest policeman happened to say it was.[47]
Then there was the American embassy. With its horrible defacement of the west side of Grosvenor Square it had served in the Sixties as an aesthetic target as much as a political one. But after the eviction of Nixon from the White House, this same neo-brutalist London fortress began to mount a sort of charm offensive. Elliot Richardson, the dignified attorney general who had refused Nixon’s peremptory order to fire Special Prosecutor Archibald Cox (“Sack the Cox-Sacker,” as a friend of mine had written on a placard outside the White House at the time, as if borrowing from Bob Conquest’s most painstaking work), became ambassador and took an early opportunity to come and have lunch at the New Statesman. I hadn’t seen liberal Republicanism up close before and though it did appear a touch self-satisfied, I felt I had met less attractive kinds of politics. Then, after an interval, the State Department gazetted Dr. Kingman Brewster to become its envoy. As president of Yale during the fabled Black Panther trial in New Haven, he had attracted huge obloquy for apparently saying that a black man might be unable to receive a fair trial. Actually, he had only asked if this might be the case, rather than stated that it really was so, but once a bogus story has been printed for the first time, it will be reprinted again and again by the lazy and/or the malicious. Ambassador Brewster and his wife gave a number of striking evenings at Winfield House in Regent’s Park—Barbara Hutton’s gift to both London and Washington—where there were after-dinner seminars on everything from affirmative action to El Salvador. The guest list was, I thought, consciously weighted to the left of center. (In due time, Ambassador Brewster agreed to sponsor me for a green card.) Once again, the inescapable American note seemed to be that of generosity and large-mindedness.
I’d be coy if I failed to mention another thing, which was American women. How can one phrase this delicately? English womanhood was, of course, adorable, and the idea of the “English rose” had not yet acquired the sickliness of the Diana epoch, but it did have a slight tendency to leave the initiative to the male. My besetting weakness in this department has always been that I like to know that initiatives are already welcome, if you catch my drift. (This was one of the many differences in style between myself and young Amis, who quite correctly reasoned that neither party could be entirely sure of this welcome until one of them—and he was perfectly willing to volunteer for any ice-breaking duty—had put matters to the proof.) American girls, I came to find, were more… forward. They would come right out with it, and would give direct voice, sometimes in a tone of near-command, to their desires. I don’t think that I can even begin sufficiently to express my gratitude. It was one such fling that reunited me with the United States after almost seven years absence from it: she met me in London but she lived in New York and when I boarded Pan Am to catch up with her, let alone when I saw again the Pan Am Building from high up on Park Avenue, I had a non-platonic hint of that platonic ideal whereby two separated spheres have been happily conjoined once more. This conviction outlasted the affair. From then on, every time I flew back to England, I was mentally busy with the idea that I would soon return to New York, this time on a one-way ticket.
Thus when I began to publish a few more pieces in The Nation, and on one such visit went to call on Victor Navasky at the magazine’s downtown offices, and heard him inquire if I ever felt like coming over permanently, I felt I had flung a proper grappling hook across the water. All the awful business of visas, immigration forms, work permits (so very much worse now than it was then) would yield a little if I had a patron or sponsor. So on 9 October 1981 I bought that one-way ticket and barely looked behind me as I went to Heathrow and flew west to see again what had become my favorite sight: Manhattan in early evening as viewed in anticipation from the tip of Long Island. I had perhaps one suitcase, one half-offer of part-time work at the Nation office, a truly saintly offer of a long-term stay in the West Village from my old Hitch-proof Oxford friend Gully Wells and her husband, Peter, and a few thousand dollars in the bank.
There is of course a much-derided way for Englishmen to try and “make it” in America, and perhaps especially in New York and Los Angeles. They charm their way into publishing, say, or advertising, or the movies, by the mere attitude and plausibility that’s represented by their famous “accent.” And then at weekends they get together and have Marmite and Earl Grey and discuss cricket scores and have a good snigger at the gullibility and sappiness of their American hosts. (Really and truly “hosts,” as in the relationship with the parasitic.) Waugh had lampooned it in his description of the Hollywood cricket players in The Loved One (which I forgot to mention is subtitled An Anglo-American Tragedy):
For these the club was the symbol of their Englishry. Here they collected subscriptions for the Red Cross and talked at their ease, out of the hearing of their alien employers and protectors.
Shortly after I arrived in New York, Tom Wolfe claimed to have diagnosed the same syndrome in The Bonfire of the Vanities:
One had the sense of a very rich and suave secret legion that had insinuated itself into the cooperative apartment houses of Park Avenue and Fifth Avenue, from there to pounce at will upon the Yankees’ fat fowl, to devour at leisure the last plump white meat on the bones of capitalism… They were comrades in arms, in the service of Great Britain’s wounded chauvinism.
I was offended, when this fiction first came out, to read third-hand speculation that I was myself the model for the venal English hack and social climber Peter Fallow. True, I had deliberately offended Wolfe—who knows how to take an underhanded revenge—but not by haunting the penthouses of Park or Fifth. To the contrary, I had written disobligingly about his reactionary affectations in a small West Coast leftist magazine called Mother Jones. This was hardly arrivisme on my part: I was “down” with my fellow American radicals, not conspiring with a bunch of aristos and expats. Yet there is something about the English voice that can still catch some Americans—even outwardly assured white-suit-wearing Virginians—on the raw. More democratic Americans were happier with the sound of it. I resolved neither to exploit this nor to over-assimilate. When the young ladies of AT&T would say: “Just keep talking. I love your accent,” I would respond: “But my dear, I don’t have an accent. It’s you who has the accent, and a very nice one, too.” Five times out of ten I would then be told I sounded like Richard Burton, which I do quite understand was kindly meant.
Actual class struggles apart, one of the aesthetic ways you could prove that there was a class system in America was by cogitating on the word, or acronym, “WASP.” First minted by E. Digby Baltzell in his book The Protestant Establishment, the term stood for “White Anglo-Saxon Protestant.” Except that, as I never grew tired of pointing out, the “W” was something of a redundancy (there being by definition no BASPs or JASPs for anyone to be confused with, or confused about). “ASP,” on the other hand, lacked some of the all-important tone. There being so relatively few Anglo-Saxon Catholics in the United States, the “S” was arguably surplus to requirements as well. But then the acronym AS would scarcely do, either. And it would raise an additional difficulty. If “Anglo-Saxon” descent was the qualifying thing, which surely it was, then why were George Wallace and Jerry Falwell not WASPs? After all, they were not merely white and Anglo-Saxon and Protestant, but very
