Holiness and Hedonism: On the Contradictory Duality of American Power
On December 20, 1606, three small ships—the Susan Constant, the Godspeed, and the Discovery—slipped into the gray winter current of the Thames River. On board were 145 men, a mix of settlers and seamen, grim-faced as they left the shores.
In December 1606, three English ships—the Susan Constant, the Godspeed, and the Discovery—sailed from England to North America carrying 145 men. Their mission, outlined in the Virginia Company’s charter, was twofold: to establish an English settlement and to spread Christianity among Indigenous peoples. The settlers were instructed to convert Native Americans from their 'heathen' beliefs to Christianity, describing their task as rescuing 'poor and miserable souls wrapped up into death in almost invincible ignorance.' This divine mission framed colonization not as a commercial venture but as a moral duty to save souls and spread civilization. The settlers planted a cross upon arrival at Cape Henry in 1607, symbolizing their claim to the land and their religious purpose. Their goal was to create a society that reflected their strict Christian values, though their actions often conflicted with the realities of survival and cultural differences.
In 1620, the Pilgrims arrived in New England with a similar religious and imperial mission, outlined in the Council for New England’s charter. Their Mayflower Compact stated their voyage was 'for the Glory of God, and Advancement of the Christian Faith.' Led by figures like Governor John Winthrop, they aimed to establish a 'godly commonwealth' defined by discipline and self-denial. Laws in these colonies suppressed behaviors like drunkenness, idleness, and sexual liberty, enforcing strict moral codes. Winthrop described liberty as 'subjection to authority,' reflecting their belief in a society where individual desires were subordinate to religious and communal discipline. This vision clashed with the realities of frontier life, where survival often required flexibility and adaptation to local conditions.
Thomas Morton arrived in New England not to uphold Puritan ideals but to engage in trade and recreation. In 1625, he established Merrymount, a settlement that rejected Puritan asceticism. Morton brewed beer, sold alcohol to Indigenous peoples, and organized celebrations like dancing around a maypole, which Puritans condemned as immoral. The maypole was a traditional European symbol of revelry and fertility, but to Puritans, it represented 'demonic' individualism. In 1628, Puritan authorities, led by Governor William Bradford, destroyed Merrymount, capturing Morton and dismantling the maypole. This event highlighted the tension between Puritan repression and the desire for personal freedom, a conflict that would persist throughout American history.
After destroying Merrymount, Puritan leaders intensified their campaigns against behaviors they deemed sinful, such as drinking, dancing, and sexual liberty. They imposed fines, whippings, and public humiliation on violators. Despite these efforts, resistance persisted. People continued to brew alcohol, dance in secret, and find ways to enjoy themselves outside Puritan control. This ongoing struggle between repression and desire became a defining feature of American society. Even as Puritan leaders sought to create a disciplined, godly society, ordinary people found ways to express their individuality and pursue pleasure, often in defiance of authority.
From its founding, America embodied two contradictory visions: one of discipline and moral mission, and another of freedom and pleasure. The first vision, exemplified by John Winthrop’s 'City upon a Hill,' framed America as a divine experiment in self-denial and communal duty. The second, represented by Thomas Morton’s Merrymount, celebrated individualism, sensuality, and liberation. This duality shaped not only domestic life but also America’s role in the world. In foreign policy, the U.S. often presented itself as a moral savior, projecting its ideals abroad. Yet American popular culture—jazz, rock and roll, Hollywood movies, and hip-hop—offered liberation and subversion to people living under authoritarian regimes.
In the 20th century, authoritarian regimes around the world viewed American popular culture as a threat. Fascists, communists, Islamists, and nationalists sought to contain or eradicate it, labeling it a 'virus' that undermined their control. Despite these efforts, American music, films, and fashion spread globally, offering people alternatives to oppressive systems. For example, jazz and rock and roll became symbols of rebellion against authoritarian rule. This cultural influence often proved more destabilizing than military intervention. The article notes that American popular culture has repeatedly acted as a force for liberation, challenging dictatorships in ways that military power could not.
The article argues that America’s global role cannot be understood without acknowledging the unresolved tension between its moral mission and its hedonistic culture. The U.S. has often framed itself as a divine empire, tasked with bringing order to a 'fallen world.' Yet its popular culture, rooted in individualism and pleasure, has consistently undermined authoritarian systems. This contradiction raises a question for Americans today: Will the country continue to pursue its mission as a moral savior, or will it embrace the liberatory impulses of its society? The tension between repression and freedom remains a central feature of American identity and its influence in the world.
