The uses of oral history
Coles discusses his fear that the field of oral history would become too institutionalized and that, consequently, it would not live up to its full potential. Ultimately, Coles argues that oral history should do not only promote understanding about the experiences of certain groups of people, but rather that it should be used to provoke some sort of social change.
Citing this Excerpt
Oral History Interview with Robert Coles, October 24, 1974. Interview B-0002. Southern Oral History Program Collection (#4007) in the Southern Oral History Program Collection, Southern Historical Collection, Wilson Library, University of North Carolina at Chapel Hill.
Full Text of the Excerpt
Because the direction is going into something
else. This field is going to become as instutionalized as all those
dull, pain in the neck historians that we all can't stand,
we're sitting there going over the diaries of the nobles of
the fifteenth century and their mistrisses, called ladies-in-waiting or
whatever. I mean, there is the same tendency. All institutionalized
developments have this sinful side to them.
Jeremiah 8 or 9 talks about the brutishness of knowledge. And we are
capable of that with that machine and with what we will do with it and
we will start getting as arrogant as the next guy. First of all, we will
mark those we are rebelling against, where they are a pain in the neck.
I know some of them, you all do, and I agree with you, some of you who
may have that feeling. Then it will go into something else and we will
start getting into techniques, just the way you got this guy in Vienna
who was kind of a little nut saying, you know, God, and he came up with
all these ideas. He in one moment, called it "a mythological
theory of instincts." That's what Freud said about
the twenty-four volumns, the basic writings. And the next thing you
know, there's this international Messianic movement with
organizations and accreditations and it goes on and on. Well, that is
the way it will flesh. And that is what happens as things get into
something else. Well, O.K., you can say, "We've got
to do that. We've got to correct against madmen and
anarchists and kooks and everything else. We've got to get
discipline, rigor." And after all, this is a university, God
save us, we know that, and there has to be a program PhD. in this and
LSMFT and everything else, and get all this going … well, of
course, but that isn't, if you will excuse the expression,
what has that got to do with human existence? It has to do with an ark
of human existence. I don't think that a migrant should be
held responsible for all that. I think that if you want to go and talk
with some migrants moving up here from their way to Lake Okeechobee to
the great state of Maine, and picking some tobacco leaves in the eastern
part of North Carolina near Wilmington, you are entitled to go there and
spend a few weeks without a machine and they began to understand a few
things about yourself and and maybe feel very awkward and nervous and
maybe even acknowledge some anger toward those
people. No one acknowledges anger toward migrant farm workers who is a
card carrying liberal. No one has said that they are a pain in the neck
and they drive me out of my mind and they won't say anything
and furthermore, at times they are even arrogant with me, in their own
way. And hospitable and crude. Crudity cannot be acknowledged among
migrant farm workers. Only among working class whites, like Archie
Bunker. You have a question?
- JACK ROPER:
-
Yes sir. I think I see a deeper confusion than you do, because I would
like to dispense with a lot of the institutional repression that you are
talking about, but it strikes me that there is something in human
beings, apart from machinery and institutions like state universities,
which is repressive too, because, you know, you go in and you see these
people and you make, I assume, a very sincere effort to talk with them
and know something about them and give them something of yourself and
have an experience which should be better for both of you, and then you
write a book, which is an institution, and the book is written to make
other people aware of these people that we ignore. But, I am assuming
that you are hoping that we will get some institutions cranking up to go
see about them. Or is your goal more or less just … you
don't want us just to know that there is a plight out there,
you want us to do something about the plight.
- ROBERT COLES:
-
Right.
- JACK ROPER:
-
Well, this is a philosophical problem for me, because I see nothing but
chaos, misery and tragedy in the world and my own ways of coping with
that are repressive, you know, I put those on somebody else. So, where
do you or I get off trying to tell somebody else what to do about his
problems?
- ROBERT COLES:
-
Well, I would suggest, if I may be presumptious, that you
don't only see chaos and misery, that
you also see nice things, and you know some nice people and there are
times when you feel that you are not exactly the worst person in the
world, and anyone who is sitting here going through what you are going
through and describing it, clearly is not a murderer or a thief, in a
way, I mean, you know, you have a conscience and you worry about the
world and you worry about this. So, that also has to be pointed out.
Now, as far as what I do, I do this in order to make … yes,
to write books, I do it not only to make other people hopefully
understand a little, to help them to understand, I also do it in order
to advance my person … I do have some need, if you want to
call it need, I want to write. I've always wanted to do that.
If a psychoanalyst gets great pleasure in going into my mother and
father and all that as basis for it, so be it. I can only pray for their
souls, but that would be one part of it. And the other part of it is I
do it to feather my cap for a writer to get books … I mean,
as a personal … and you can go into all those words, egoism,
narcissism, you know, and it goes on and on, which is certainly part of
this. Drive, need, all those words. I would hope that there is a
political dimension to this, it isn't only a matter of
understanding, it is a matter of political and social change. One is
interested in seeing these things lead to a social revolution, maybe
even. God forbid, even the end of the existing system. So,
there's that ….
- JACK ROPER:
-
I would be interested in a social revoltuion, too, but I just
don't want to see another person get hurt because of some
idea that I have allegiance to. I'm just sick of doing
that.
- ROBERT COLES:
-
Well, you're right and many of us who worry about the
difficulties are not the kinds of people that lead the Long Marches or
maybe even start the American Revolution. We're not the ones
that go dumping tea or … to make this a respectable
conversation … we are not the ones that go dumping tea in the Boston harbor. We are the ones who write
pamphlets at best. Or books. As far as the Nixon tape thing, there are
many people in this country who aren't interested in the
Nixon tape thing. They don't read Anthony Lewis in the New York Times I assure you. They are not particularly
interested in what the New Yorker or the New York Review of Books, the New Republic
or whatever has to say about the Watergate business. In fact, they
haven't got the slightest interest in Watergate at all. Most
of the people that I have worked with would fall in that category. What
they are interested in is the fact that it is very hard to buy food now,
because it is getting higher and higher and the dam bills are getting
worse and worse, and many of them are having to worry if they are going
to lose their jobs and many of them have never had very many jobs. And
they are not going through what we are going through, namely, you know,
reading the transcripts and this Daniel Ellsberg, who to them, I assure
you, is a non-descript, isn't known at all. And they are not
thinking about, "Well, gee, I read this guy in So-and-So
Journal, and oh, my, I really think that he has got it right
on."
- D'ANN CAMPBELL:
-
What I mean was maybe a fear even more. Hearing that somebody had been
taped, and you know, this ….
- ROBERT COLES:
-
No fear that I have seen, yet, really. No fear. Fear of, not particularly
me initially, although … fear of where the hell this is all
going to end. I mean, with their own lives. You know, when you are
facing the very real fears that these people are living with in
Appalachia and among the sharecroppers in Mississippi, among tenant
farmers, among migrants, among urban working class people, worrying
about, you know, "Will I get there in time? Will I be docked
ten minutes? Five episodes of this and I lose my job even by the union
contract." With those kinds of fears, you know, one
doesn't have to worry about this kooky doctor and his
machine. I mean, he's on whatever trip he's on,
but believe me, there are other things to be
worried about.