The Lydons are Every Family, decked out for the Fourth. Garbed in random bits of Red Sox paraphernalia and Mardi Gras necklaces, they wear their shirts untucked and ball caps backwards. Neither sleek nor fancy, they are without pretension. Yet they exude good cheer. As they are ushered onto the field, their eagerness is palpable. Like TV game show contestants, they know that this is their lucky day and they are keen to make the most of it.
As the Lydons gather near the pitcher’s mound, the voice directs their attention to the 38-by-100-foot Jumbotron mounted above the centerfield bleachers. On the screen, Bridget appears. She is aboard ship, in duty uniform, posed below decks in front of an F/A-18 fighter jet. Waiflike, but pert and confident, she looks directly into the camera, sending a “shout-out” to family and friends. She wishes she could join them at Fenway.
As if by magic, wish becomes fulfillment. While the video clip is still running, Bridget herself, now in dress whites, emerges from behind the flag covering the leftfield wall. On the Jumbotron, in place of Bridget below decks, an image of Bridget marching smartly toward the infield appears. In the stands pandemonium erupts. After a moment of confusion, members of her family -- surrounded by camera crews -- rush to embrace their sailor, a reunion shared vicariously by the 38,000 fans in attendance along with many thousands more watching at home on the Red Sox television network.
What does this event signify?
For the Lydons, the day will no doubt long remain a happy memory. If they were to some degree manipulated -- their utter and genuine astonishment at Bridget’s seemingly miraculous appearance lending the occasion its emotional punch -- they played their allotted roles without complaint and with considerable élan. However briefly, they stood in the spotlight, quasi-celebrities, all eyes trained on them, a contemporary version of the American dream fulfilled. And if offstage puppet-masters used Bridget herself, at least she got a visit home and a few days off -- no doubt a welcome break.
Yet this feel-good story was political as well as personal. As a collaboration between two well-heeled but image-conscious institutions, the Lydon reunion represented a small but not inconsequential public relations triumph. The Red Sox and the Navy had worked together to perform an act of kindness for a sailor and her loved ones. Both organizations came away looking good, not only because the event itself was so deftly executed, but because it showed that the large for-profit professional sports team and the even larger military bureaucracy both care about ordinary people. The message conveyed to fans/taxpayers could not be clearer: the corporate executives who run the Red Sox have a heart. So, too, do the admirals who run the Navy.
Better still, these benefits accrued at essentially no cost to the sponsors. The military personnel arrayed around Fenway showed up because they were told to do so. They are already “paid for,” as are the F-15s, the pilots who fly them, and the ground crews that service them. As for whatever outlays the Red Sox may have made, they are trivial and easily absorbed. For the 2011 season, the average price of a ticket at Fenway Park had climbed to $52. A soft drink in a commemorative plastic cup runs you $5.50 and a beer $8. Then there is the television ad revenue, all contributing the previous year to corporate profits exceeding $58 million. A decade of war culminating in the worst economic crisis since the Great Depression hasn’t done much good for the country but it has been strangely good for the Red Sox -- and a no-less well funded Pentagon. Any money expended in bringing Bridget to Fenway and entertaining the Lydons had to be the baseball/military equivalent of pocket change.
And the holiday festivities at Fenway had another significance as well, one that extended beyond burnishing institutional reputations and boosting bottom lines. Here was America’s civic religion made manifest.
In recent decades, an injunction to “support the troops” has emerged as a central tenet of that religion. Since 9/11 this imperative has become, if anything, even more binding. Indeed, as citizens, Americans today acknowledge no higher obligation.
Fulfilling that obligation has posed a challenge, however. Rather than doing so concretely, Americans -- with a few honorable exceptions -- have settled for symbolism. With their pronounced aversion to collective service and sacrifice (an inclination indulged by leaders of both political parties), Americans resist any definition of civic duty that threatens to crimp lifestyles.
To stand in solidarity with those on whom the burden of service and sacrifice falls is about as far as they will go. Expressions of solidarity affirm that the existing relationship between soldiers and society is consistent with democratic practice. By extension, so, too, is the distribution of prerogatives and responsibilities entailed by that relationship: a few fight, the rest applaud. Put simply, the message that citizens wish to convey to their soldiers is this: although choosing not to be with you, we are still for you (so long as being for you entails nothing on our part). Cheering for the troops, in effect, provides a convenient mechanism for voiding obligation and easing guilty consciences.
In ways far more satisfying than displaying banners or bumper stickers, the Fenway Park Independence Day event provided a made-to-order opportunity for conscience easing. It did so in three ways. First, it brought members of Red Sox Nation into close proximity (even if not direct contact) with living, breathing members of the armed forces, figuratively closing any gap between the two. (In New England, where few active duty military installations remain, such encounters are increasingly infrequent.) Second, it manufactured one excuse after another to whistle and shout, whoop and holler, thereby allowing the assembled multitudes to express -- and to be seen expressing -- their affection and respect for the troops. Finally, it rewarded participants and witnesses alike with a sense of validation, the reunion of Bridget and her family, even if temporary, serving as a proxy for a much larger, if imaginary, reconciliation of the American military and the American people. That debt? Mark it paid in full.
The late German theologian Dietrich Bonhoeffer had a name for this unearned self-forgiveness and undeserved self-regard. He called it cheap grace. Were he alive today, Bonhoeffer might suggest that a taste for cheap grace, compounded by an appetite for false freedom, is leading Americans down the road to perdition.
Copyright 2011 Andrew Bacevich