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2009 by the Institute for American Values
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Library of Congress Cataloging-in-Publication Data
Franklins thrift : The lost history of an American virtue / edited by
David Blankenhorn, Barbara Dafoe Whitehead, and Sorcha Brophy-Warren.
p. cm.
ISBN-13: 978-1-59947-148-8 (alk. paper)
ISBN-10: 1-59947-148-5 (alk. paper)
Ebook ISBN: 978-1-59947-352-9
1. Saving and investment--United States--History. 2. Thrift
institutions--United States--History. 3. Franklin, Benjamin,
1706-1790--Philosophy. I. Blankenhorn, David. II. Whitehead, Barbara
Dafoe, 1944- III. Brophy-Warren, Sorcha.
HC110.S3F73 2009
332.10973--dc22
2008041135
Printed in the United States of America
09 10 11 12 13 14 10 9 8 7 6 5 4 3 2 1
David Blankenhorn, Barbara Dafoe Whitehead, and
Sorcha Brophy-Warren
T HIS VOLUME OF ESSAYS is dedicated to enlarging and enriching our historical understanding of thrift. Thrift is one of the oldest American values, but its long and ample history is unfamiliar to most people today. It is not hard to figure out why. The study and teaching of thrift have all but disappeared from American life. Children seldom learn about this value in school. Civic and youth organizations that once championed thrift have moved on to other things. National campaigns for thrift have vanished from public life altogether. Everyday thrift objects and imagesadvertisements, poster art, piggy banks, childrens games, savings passbooks, budget cookbooks, bank promotionshave become curiosities for collectors. Even todays historians fail to exhibit much interest in the history of thrift, except as a foil for critiques of capitalism, Coolidge-ism, and Main Street boosterism.
Lost from history and living memory, thrift is commonly viewed as nothing more than tight-fisted economizing. Say the word thrift and people think of Dickens Ebenezer Scrooge or Dell Comics Scrooge McDuck. Or perhaps they conjure up images of Depression-era privation and home-front hardships of World War II. Or they think of obsessive string savers and coupon clippers. Whatever image comes to mind, it is likely to be one of joyless self-denial. Thrifty people, it seems, may be good at pinching pennies, but they are not much fun to be around.
The essays contained in this volume challenge and confound this reductive and unappealing view of thrift. The picture of thrift that emerges in these pages is the opposite of small and small-minded. Thrift, the historical evidence suggests, is big and big-hearted. It is big in several ways. It is rooted in a broad conception of social thriving. It encompasses two classic, and sometimes competing, traditions in American lifeself-help and mutual aid. From Benjamin Franklin to the philanthropist Edward Filene, thrift advocates have believed in giving people the opportunity to achieve independence through their own efforts and initiative. At the same time, they rejected a radically individualistic notion of do-it-by-yourself. Cooperative institutions and associational bonds were central to their broad conception of thrift. By building institutions of mutual aid, thrift leaders believed, Americans from poor and middling ranks could do better together than they could do apart.
Thrift thinks big. Like the environmental movement today (which is itself connected to the thrift ethic), thrift has tended toward a national or even global perspective. Its leaders borrowed from the worlds traditions, ideas, and models of thrift. Benjamin Franklin did not make up Poor Richards famous sayings; he borrowed and often improved upon the worlds treasury of thought and lore on thrift. Likewise, the nineteenth-century founders of mutual savings banks patterned their institutions after the savings and friendly societies in Great Britain. In the twentieth century, leaders of the American credit union movement built upon the models of the German peoples banks and the French Canadian caisse populaire.
Thrift is generous. The men and women who set out to create thrift campaigns and institutions were far from skinflints. Some, like the credit union philanthropist Edward Filene, devoted substantial portions of their self-made business fortunes to establishing cooperative thrift institutions. Others, like the community leaders who founded and often ran nonprofit mutual savings banks, insisted on working as unpaid volunteers.
Finally, and perhaps most surprisingly, thrift is a source of pleasure. For one thing, it produces an abundance of good things to savor in life. Benjamin Franklin famously enjoyed rich food, fine wine, elegant carriages, and luxurious living. This indulgence was not a lapse from thrift on Franklins part; it was one of the rewards of thrift. As Poor Richard said, Wealth is not his who has it but his who enjoys it. Thrift also offers a second great pleasure. It is fun to give. In the essay on thrift shops, readers will find a portrait of three generations of avid thrift shopping women who enjoy the giving as much as the getting.
But if these essays enlarge our understanding of thrift, they also identify the countervailing forces that have worked to limit and undermine a sustained culture of thrift. Prosperity is one. Thrift has a hard time in good times. Somehow, Americans find it easy to forget about the rewards of thrift in a boom economy. Another is regionalism. Historically, thrift has been more deeply rooted in the institutions and culture of the Northeast and upper Midwest than in the rest of the country. Yet another obstacle is the recurrent challenge from antithrift institutions. Todays state lotteries, the leading public antithrift, resurrect the state-sponsored gambling practices of the legally banned nineteenth-century lottery; payday lenders, the leading private antithrift, follow in the tradition of the salary lenders and loan sharks of the early twentieth century.
Yet thrift has demonstrated great resilience over time. For more than three centuries, it has served as a renewable source of social energy and institutional creativity. Franklin established a legacy of thrift for future generations, but it has not been a legacy frozen in time. On the contrary, each generation has had to invent a new case for thrift and to come up with institutions that fit contemporary conditions. Today, as the nation faces the failure of major financial institutions, a crisis of overindebtedness, and the depletion of our natural resource wealth, our generation is called to the task of renewing thrift once again. How we might begin to make such change is the concern of the final section of this book.