By Spengler
"Cherchez la femme," advised Alexander Dumas in: "When you want to uncover an unspecified secret, look for the woman." In the case of Barack Obama, we have two: his late mother, the went-native anthropologist Ann Dunham, and his rancorous wife Michelle. Obama's women reveal his secret: he hates America.
We know less about Senator Obama than about any prospective president in American history. His uplifting rhetoric is empty, as Hillary Clinton helplessly protests. His career bears no trace of his own character, not an article for the Harvard Law Review he
edited, or a single piece of legislation. He appears to be an empty vessel filled with the wishful thinking of those around him. But there is a real Barack Obama. No man - least of all one abandoned in infancy by his father - can conceal the imprint of an impassioned mother, or the influence of a brilliant wife.
America is not the embodiment of hope, but the abandonment of one kind of hope in return for another. America is the spirit of creative destruction, selecting immigrants willing to turn their back on the tragedy of their own failing culture in return for a new start. Its creative success is so enormous that its global influence hastens the decline of other cultures. For those on the destruction side of the trade, America is a monster. Between half and nine-tenths of the world's 6,700 spoken languages will become extinct in the next century, and the anguish of dying peoples rises up in a global cry of despair. Some of those who listen to this cry become anthropologists, the curators of soon-to-be extinct cultures; anthropologists who really identify with their subjects marry them. Obama's mother, the University of Hawaii anthropologist Ann Dunham, did so twice.
Obama profiles Americans the way anthropologists interact with primitive peoples. He holds his own view in reserve and emphatically draws out the feelings of others; that is how friends and colleagues describe his modus operandi since his days at the Harvard Law Review, through his years as a community activist in Chicago, and in national politics. Anthropologists, though, proceed from resentment against the devouring culture of America and sympathy with the endangered cultures of the primitive world. Obama inverts the anthropological model: he applies the tools of cultural manipulation out of resentment against America. The probable next president of the United States is a mother's revenge against the America she despised.
Ann Dunham died in 1995, and her character emerges piecemeal from the historical record, to which I will return below. But Michelle Obama is a living witness. Her February 18 comment that she felt proud of her country for the first time caused a minor scandal, and was hastily qualified. But she meant it, and more. The video footage of her remarks shows eyes hooded with rage  as she declares:
For the first time in my adult lifetime, I am really proud of my country and not just because Barack has done well, but because I think people are hungry for change. And I have been desperate to see our country moving in that direction and just not feeling so alone in my frustration and disappointment.
The desperation, frustration and disappointment visible on Michelle Obama's face are not new to the candidate's wife; as Steve Sailer, Rod Dreher and other commentators have noted, they were the theme of her undergraduate thesis, on the subject of "blackness" at Princeton University. No matter what the good intentions of Princeton, which founded her fortunes as a well-paid corporate lawyer, she wrote, "My experiences at Princeton have made me far more aware of my 'Blackness' than ever before. I have found that at Princeton no matter how liberal and open-minded some of my White professors and classmates try to be toward me, I sometimes feel like a visitor on campus; as if I really don't belong."
Never underestimate the influence of a wife who bitch-slaps her husband in public. Early in Obama's campaign, Michelle Obama could not restrain herself from belittling the senator. "I have some difficulty reconciling the two images I have of Barack Obama. There's Barack Obama the phenomenon. He's an amazing orator, Harvard Law Review, or whatever it was, law professor, best-selling author, Grammy winner. Pretty amazing, right? And then there's the Barack Obama that lives with me in my house, and that guy's a little less impressive," she told a fundraiser in February 2007.
"For some reason this guy still can't manage to put the butter up when he makes toast, secure the bread so that it doesn't get stale, and his five-year-old is still better at making the bed than he is." New York Times columnist Maureen Dowd reported at the time, "She added that the TV version of Barack Obama sounded really interesting and that she'd like to meet him sometime." Her handlers have convinced her to be more tactful since then.
"Frustration" and "disappointment" have dogged Michelle Obama these past 20 years, despite her US$300,000 a year salary and corporate board memberships. It is hard for the descendants of slaves not to resent America. They were not voluntary immigrants but kidnap victims, subjected to a century of second-class citizenship even after the Civil War ended slavery. Blackness is not the issue; General Colin Powell, whose parents chose to immigrate to America from the West Indies, saw America just as other immigrants do, as a land of opportunity. Obama's choice of wife is a failsafe indicator of his own sentiments. Spouses do not necessarily share their likes, but they must have their hatreds in common. Obama imbibed this hatred with his mother's milk.
Michelle Obama speaks with greater warmth of her mother-in-law than of her husband. "She was kind of a dreamer, his mother," Michelle Obama was quoted in the January 25 Boston Globe. "She wanted the world to be open to her and her children. And as a result of her naivete, sometimes they lived on food stamps, because sometimes dreams don't pay the rent. But as a result of her naivete, Barack got to see the world like most of us don't in this country." How strong the ideological motivation must be of a mother to raise her children on the thin fair in pursuit of a political agenda.
"Naivete" is a euphemism for Ann Dunham's motivation. Friends describe her as a "fellow traveler", that is, a communist sympathizer, from her youth, according to a March 27, 2007, Chicago Tribune report. Many Americans harbor leftist views, but not many marry into them, twice. Ann Dunham met and married the Kenyan economics student Barack Obama, Sr, at the University of Hawaii in 1960, and in 1967 married the Indonesian student Lolo Soetero. It is unclear why Soetero's student visa was revoked in 1967 - the fact but not the cause are noted in press accounts. But it is probable that the change in government in Indonesia in 1967, in which the leftist leader Sukarno was deposed, was the motivation.
Soetero had been sponsored as a graduate student by one of the most radical of all Third World governments. Sukarno had founded the so-called Non-Aligned Movement as an anti-colonialist turn at the 1955 Bandung Conference in Indonesia. Before deposing him in 1967, Indonesia's military slaughtered 500,000 communists (or unfortunates who were mistaken for communists). When Ann Dunham chose to follow Lolo Soetero to Indonesia in 1967, she brought the six-year-old Barack into the kitchen of anti-colonialist outrage, immediate following one of the worst episodes of civil violence in post-war history.
Dunham's experience in Indonesia provided the material for a doctoral dissertation celebrating the hardiness of local cultures against the encroaching metropolis. It was entitled, "Peasant blacksmithing in Indonesia: surviving against all odds". In this respect Dunham remained within the mainstream of her discipline. Anthropology broke into popular awareness with Margaret Mead's long-discredited Coming of Age in Samoa (1928), which offered a falsified ideal of sexual liberation in the South Pacific as an alternative to the supposedly repressive West. Mead's work was one of the founding documents of the sexual revolution of the 1960s, and anthropology faculties stood at the left-wing fringe of American universities.
In the Global South, anthropologists went into the field and took matters a step further. Peru's brutal Sendero Luminoso (Shining Path) guerilla movement was the brainchild of the anthropologist
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