A specter is haunting the United States — at least in the febrile imagination of its anti-quarantine protesters and their billionaire backers. In the last month, demonstrators from Illinois to California have raised signs equating social distancing and lockdowns to incipient communism. As several outlets have pointed out, many of these demonstrators have ties to Secretary of Education Betsy Devos, whose family is among the country’s most generous donors to right-wing causes. 

On April 30, a forty-two-year-old man from Aubrey, Texas, was charged with assault with intent to kill after opening fire on the Cuban embassy in Washington, D.C. with an AK-47. Police claim the gunman heard voices, but Cuban president Miguel Diaz-Canel has called the attack an act of terrorism. More recently, Brazilian Minister of Culture Regina Duarte has made headlines for minimizing the crimes of her country’s military dictatorship, claiming that “there has always been torture” and “humanity has never stopped dying.” (Her predecessor, Roberto Alvim, was dismissed after praising Nazi propagandist Joseph Goebbels.)

These developments across the Americas are less astonishing than they might appear. While the Cold War drew to a close nearly three decades ago with the collapse of the Soviet Union, overt hostility to social democracy remains pervasive in the United States among its elites, but especially in nations once referred to as the Third World. In The Jakarta Method,  a riveting new exploration of America’s mass murder program in the twentieth century, journalist Vincent Bevins contends that our sadistic campaign in Indonesia is a nightmare from which we’re still trying to awaken.

For Bevins, the final overthrow of Indonesian independence leader-turned-President Sukarno in 1967 and the massacre that began two years prior have shaped our world in a few distinct ways: the violence it inspired has left countless nations traumatized, despite varying efforts at reconciliation; the totality of Washington’s victory has destroyed the very possibility of alternative systems of governance; capitalism has grown more entrenched and pernicious in the countries directly affected; and anticommunism continues to be a potent force in geopolitics. Nowhere is this more evident than in Brazil, where agribusiness and the military have rallied around a revanchist buffoon in President Jair Bolsonaro, and in Indonesia, where any expression of “Marxism-Leninism” remains banned to this day.

As a polemic, The Jakarta Method is never anything less than conscientious and persuasive, but Bevins’s book truly takes flight as a work of narrative journalism, tracing the history of America’s violent meddling in Southeast Asia and Latin America through the stories of those it brutalized.

Few interview subjects elucidate the political in the personal better than Francisca Pattipilohy, the daughter of an Indonesian architect who experiences the colonial aggressions first of the Dutch and later the Japanese during World War II. At a university in Holland, she meets a charismatic socialist named Zain and together they commit to forging a new society, in a newly independent Indonesia. Francisca accepts a “dream job” as a librarian, while Zain reports for the Harian Rakyat, the People’s Daily, in Jakarta — a newspaper run by the Partais Komunis Indonesia (PKI). 

While working as a journalist, Zain covers the 1955 Asia-Africa conference in Bandung, and even as a reader in 2020, with the knowledge of all of the death squads and disappearances that marked the latter half of the twentieth century, one can feel that a more democratic future was at hand. Leaders from nations representing more than half of the planet’s population, including left-leaning secularists like Gamal Abdel Nasser of Egypt and Jawaharlal Nehru of India, gathered to upend the global hegemonic order and map out a path towards prosperity for the Third World — a collection of states that were neither aligned with the North Atlantic Treaty Organization (NATO) nor the Communist Bloc. Together, they pledged to respect each other’s sovereignty, pursue peaceful solutions to international disputes, and govern along the egalitarian principles of racial equality and respect for human rights. Sukarno himself delivered a stirring address in which he issued a warning to his colleagues:

I beg of you, do not think of colonialism only in the classic form which we of Indonesia, and our brothers in different parts of Asia and Africa, knew. Colonialism has also its modern dress, in the form of economic control, intellectual control, actual physical control by a small but alien community within a nation. It is a skillful and determined enemy, and it appears in many guises. It does not give up its loot easily. Wherever, whenever, and however it appears, colonialism is an evil thing, and one which must be eradicated from the earth.

His words would prove tragically prophetic. After its failed coup attempt in 1958, Washington began funneling money and aid to the Indonesian military, believing it to be their best chance at beating back the growing popularity of the PKI. As Bevins explains, the United States had by then come to fully embrace “modernization theory” — a kind of funhouse-mirror reflection of the orthodox Marxist formulation that societies advance in stages, with the final stage of development being a modern capitalist state. Officially, America supported democratic governance, but it had increasingly turned to local military officials to usher in these “great leaps forward.”