In his book “Black Rednecks and White Liberals,” Thomas Sowell explains how black ghetto culture is traceable to redneck culture in the South, which in turn is traceable to the Scotch-Irish peasantry which settled the region. In “All Souls,” Michael Patrick MacDonald’s sociologically important memoir of growing up in South Boston, we get a vivid look at the type of “Shanty Irish” culture that has more in common with Compton than Connecticut. The setting is a gritty cityscape of gangsters, unwed mothers, wanton violence, drugs, suicide, and sadness. And all the faces are white.
Southie was a “world within a world” in the 1970’s and 80’s, when MacDonald grew up there with his ten siblings from three different absentee fathers. Their “Ma” was a fiery lass who played the Irish accordion in pubs and landed with her brood in the Old Colony housing project just before busing started.
Boston’s busing saga has often been oversimplified as a case of racist whites not wanting blacks in their neighborhoods. It’s a complex issue, but MacDonald’s eyewitness account goes a long way in explaining how it negatively affected just about everyone except the wealthy liberal whites who exempted themselves and their children from the experiment even as they pitted groups of poor people against each other. It’s a heartbreaking and infuriating account, expertly explained by this remarkable writer who lived through it.
MacDonald’s immigrant grandfather is a key figure, representing generations of Irish who struggled to replace the shanty ways with more elevated behaviors and attitudes. Through religion, work ethic, and relative sobriety, men like Grandpa formed a working class with plenty to be proud of. But the grip was tenuous; like many, “Ma” rebelled against the strict moral code and the shaming, dragging down her ancestors' efforts and ending up back in the literal shanty, where her children slept on bare mattresses surrounded by creeping cockroaches. Grandpa turned out to be right about most everything, including when he saw through the myths and hero worship to call out the Bulger brothers for who they really were.
Like busing, the Bulger reign is its own enormous sociological event that MacDonald experienced first hand, and we get perspective not found in the other books on the topic. Two of MacDonald’s young brothers died violent deaths while participating in the Southie underworld controlled by Whitey Bulger. One of the brothers, Frank MacDonald, was so interesting that an entire movie could be made around his character. Suffice to say, he was a boxer, and he embodied all the heroic and tragic elements of that profession. His death is a devastating liver punch to the family and to the reader.
But these were not the only siblings Michael lost to violence and poverty. The book is true tragedy in the Irish tradition. Like “Angela’s Ashes,” it’s heartbreaking but also funny, and the violence of Southie is tempered by the humanity, the sense of community, and the pride and loyalty these poor people had for their unique home.
Sen. Daniel Patrick Moynihan is never mentioned but he and his famous 1965 report loom rather large in this story. The Irish-American Democrat and sociologist’s dissection of ghetto culture as a symptom of familial breakdown is certainly illustrated in this book, and the two works pair naturally in their honest assessments of the welfare state.
Deep, heavy, and utterly authentic, this is a seminal work; enjoyable on multiple levels and highly instructive. Thank you, Michael Patrick MacDonald, for telling your family’s story.