The Power Broker: Robert Moses and the Fall of New YorkThe Power Broker: Robert Moses and the Fall of New York by Robert A. Caro

My rating: 5 of 5 stars

Many are concerned about the monuments of the West and the East—to know who built them. For my part, I should like to know who in those days did not build them—who were above such trifling.
—Henry David Thoreau

“Who’s Robert Moses?” I asked my brother, after he bought this book.

Well, who was he?

To drive from my house to the city, you need to take the Saw Mill Parkway, across the Henry Hudson Bridge, onto the Henry Hudson Parkway. Those roads, and that bridge, were built under the direction of Robert Moses. If you have a flight to catch, you take the Hutchinson Parkway across the Whitestone Bridge to the Whitestone Expressway, which takes you the JFK airport; these, too, are Moses constructions. To get from my house to my old university in Long Island, you can take Bronx-River Parkway, which links up with the Cross-Bronx Expressway; then cross over the Throgs Neck Bridge onto the Long Island Expressway or the Northern State Parkway—and that bridge, and every one of those highways, is a Moses project.

Who was Robert Moses? He had formed the world around me. Robert Moses was the most decisive figure in shaping 20th century New York. But what was his job?

In his forty-four years as a “public servant”—from 1924 to 1968—Moses came to hold twelve titles simultaneously. He was the New York City Park Commissioner, with control over the city’s parks and parkways; he was the Long Island State Park Commissioner, with control over all the parks and public beaches on Long Island; he was the chairman of the Triborough Bridge Authority, with near-total autonomy from the city or state government. He was the chairman of the New York Power Authority, the chairman of the State Council of Parks, and the head of Title I, which oversaw all the public housing in New York City—and this is not to mention his membership on the City Planning Commission and the City Youth Board—and his eventual title as the City Construction Coordinator, which gave him control over nearly all public works in the city.

Robert Moses was a master builder. He built hundreds of miles of parkways and expressways; he opened hundreds of parks and playgrounds; he built some of the biggest bridges and tunnels and dams the world had ever seen. In the process, Moses displaced hundreds of thousands of people, condemning and demolishing their homes, and tearing the hearts out of old neighborhoods. How did he build so many things, acquire so many titles, move so many people? How, in other words, did he get and hold onto so much power? This is the central question of Robert Caro’s biography. And I can’t give you an idea of Caro’s biography, or why it is so incredible, without giving you an idea of Robert Moses.

The old adage about power and corruption is repeated so often, in such different contexts, that it can sound stale and meaningless. Moses’s story gives meaning to the adage—and qualification. He began his career as an idealist and a reformer; he was an opponent of nepotism, graft, and privilege. Moses’s first major effort was to institute civil service exams and strict pay scales that would serve as checks on government inefficiency and corruption. This effort failed utterly, defeated by the forces Moses hoped to check, leaving him out of a job.

After that, Moses learned to change his tactics. He stopped being an uncompromising idealist and started working with the forces he had once hoped to subdue with his ideas. And once he began to use the tactics of his erstwhile enemies, his prodigious intelligence and drive allowed him to master every force in his way.

The more power he gained, the more he wanted, and the more adept he became at getting it. One strategy was legislative. He was very crafty at drafting bills, sneaking through obscure clauses that extended his reach. His first master-stroke was to give himself, as the Long Island Park Commissioner, power to condemn virtually any piece of land he chose to for his parkways. Later, he managed to pass a bill that allowed him to simultaneously hold city and state government posts. Later still, he wrote the legislation authorizing the creation of the Triborough Bridge Authority, an entity with so much power and wealth that it was essentially a separate government, unelected by the people and unaccountable to and uncontrollable by the city or state governments.

He used underhanded tactics to build his parks and roads and bridges. To get the approval he needed from government boards, he would give extremely low estimates for the construction projects; and then, when the money ran out when the project was half-complete, no politician could refuse him more money, since that would require leaving a road or a bridge embarrassingly incomplete. He used scare tactics to speed eviction of buildings, telling tenants that demolition was imminent and they needed to vacate immediately, when in reality demolition was months away. To outmaneuver opposition to his projects, he would wait until his opponents were asleep and then bulldoze and jackhammer in the night—destroying dockyards, apartments, old monuments—rendering all acts of defiance pointless.

Moses was a master organizer. He learned to use the selfish interest of the major power-players in the city to accomplish his own ends. The unions and construction companies loved him because he provided work on a massive scale. The banks were eager to invest in the safe and high-yield Triborough bonds; and Moses rewarded the banks by depositing his massive cash reserves into their coffers. Cooperative lawyers received lavish rewards as “payment,” hidden through third-parties and carefully disguised as fees and emoluments. In everything, Moses prized loyalty and doled out money, commissions, and jobs based on how much power was at stake. He also forged a close relationship with the press by throwing lavish parties and befriending many newspaper owners and publishers. His carefully cultivated public image—as a selfless public servant who Got Stuff Done—made him an asset to politicians when they worked with him, and a major liability if they antagonized him.

And the more power he gained, the more uncompromising he became. He surrounded himself with yes-men—he called them his “muchachos,” and others called them Moses Men—who never criticized, or even questioned, what Moses said. He would refuse calls from mayors and governors. He did not go to council meetings and sent delegates to City Hall rather than go himself. Once he had planned the route of a road, he wouldn’t even consider changing it—not for protests or activists or local politicians; he wouldn’t divert his road one mile or even half a mile. If you opposed him once, he would use all his connections and resources—in government, construction, law, and finance—to ruin you. He ruined his own brother’s career this way. He kept files on hand full of compromising information that he would use to threaten anyone who dared oppose him, and during the Red Scare he freely accused his enemies of being closet communists—and if that didn’t work, he would accuse their families.

Summed up like this, Moses seems to be a classic case of a man corrupted by power. He went from a hero, fighting on behalf of the citizens to create public parks, struggling to reform an inefficient and corrupt government, to a villain—bullying, blackmailing, evicting, bulldozing, handing out graft. However, as Caro is careful to note, power did not so much corrupt Moses, turning him from pure-hearted to rotten, as allow certain elements of his personality free play, unhampered by consequences. The most prominent of these elements was his monumental arrogance. There are not many clips of Moses online, but the few there are give some idea of Moses’s egotism. He was uninterested in others’ ideas and perspectives, and could hardly deign to explain his own thinking. He spoke about the removal of thousands of people in a tone of utter boredom, as if the families he was moving were less important than gnats.

Compounding his arrogance, Moses was an elitist and a racist. He built hundreds of playgrounds in New York City, but only one in Harlem. He kept the pools in his parks cold, in the odd belief that this would keep black residents away. He built exclusively for the car-owning middle-class, draining resources away from public transportation, even encouraging subway fare-hikes to finance his projects. He made no provisions for trains or buses on his roads, and refused even to build his highways in such a way that, in the future, they could be easily modified to include a railway. It would, for example, have cost only a few million to do this while the highway to JFK was under construction, keeping a few feet in the center clear for the tracks. But because Moses didn’t do this, the railway to JFK, when it was finally built, had to be elevated high up above the highway; and it cost almost two billion dollars.

Moses was also a workaholic. He worked ten-, twelve-, fifteen-hour days. He worked on vacations and on weekends, and he expected his subordinates to do the same. Politically, Moses was a conservative. Ironically, however, Moses was a key figure in the implementation of the progressive New Deal policies of FDR (who was Moses’s arch enemy, as it happens). Also ironic was Moses’s adoption of progressive, modernist urban-planning principles. His ideal of the city was, in its essentials, no different from that outlined by the Swiss-French architect Le Corbusier, who was certainly no conservative—an orderly city of parks, high-rise apartments, and highways, with no messy downtown areas and no ordinary streets for pedestrians to stroll about. But perhaps the most ironic fact in Moses’s life is that this most fervent believer in the automobile, this builder of highways and bridges, never learned to drive. He spent his life getting chauffeured around in a limousine that he had converted into an office, so he could work and hold meetings on the go.

Now if you’re like me, you may think there is something obviously wrong with a racist and elitist planning housing for poor people of color. There is something wrong with a man who couldn’t drive planning highways for an entire state. There is something wrong with a workaholic who was never home planning homes; something wrong with a lover of the suburbs organizing a city. There is something wrong with a man who was never elected wielding more power than mayors and governors. There is something wrong with a man who was scornful of others, especially the lower-class, being allowed to evict thousands from their homes. There is something wrong with a man who did not care about other perspectives and philosophies, who never changed his mind or altered his opinions, wielding power for over four decades. Really, the whole thing seems like a recipe for disaster, doesn’t it?

And, indeed, many came to see Moses’s policies as disasters. Caro certainly did. Moses thought that his legacy would speak for itself, that his works would guarantee him immortal gratitude. Rather, Moses’s name came to be synonymous with everything wrong with urban planning. Sterile public housing that bred crime and hopelessness; ugly highways that cut through neighborhoods and flooded the city with cars; top-down implementation that didn’t take into consideration the needs and habits of residents; cities that had superhighways but lacked basic, affordable public transportation. Even the harshest critic, however, must admit that Moses did some good. That both the city and the state of New York have such an excellent network of parks is in no small measure due to Moses. And if his highways were hopelessly congested when Caro wrote this book in the 70s, nowadays they work quite well, perhaps because they’ve since been supplemented by better public transportation.

While the value of his legacy is at least debatable, the injustice of his tactics is not. Moses was extremely fond of saying that “You can’t make an omelet without breaking a few eggs.” For him, the ends always justified the means. If a few people—maybe a great many people—would be inconvenienced or hurt by his projects, future generations would thank him. But I think his story is an excellent example of why this type of thinking is dangerous, since it allowed him and his followers to trample over the lives of thousands, destroying houses and neighborhoods, treating those in his way with neither respect or dignity, for the sake of the “common good.” It allowed him, in other words, to be a tyrant in good conscience. And the reason he was able to do this and get away with it was because, as an appointed official, his power did not derive from the public—something intolerable in a democracy.

And yet, as Caro points out, Moses does illustrate a conundrum at the heart of a democratic government. Moses tried to achieve his dreams through the normal channels of government, and failed utterly. It was only when Moses started circumventing the usual rules that he was able to accomplish anything. And I think anyone who has ever tried to make a group decision—whether at work or with friends—can appreciate how enormously inefficient democracies can be. Moses was unjust, but he was efficient. That’s a major reason why no mayor or governor dared fire him; while other officials were mired in red tape and board meetings, waiting for approval, allocating funds, holding public hearings, Moses was plowing through and building his works. As he was fond of saying, he Got Stuff Done. His record of achievement made him, for a time, into a political asset and a public hero.

Here is the democratic conundrum in a nutshell. Quick decisions require unilateral power. This is why the Roman senate appointed dictators in times of trouble. But just decisions require a legal framework, open debate, and the people’s approval—a slow and often painful process. And as the story of Caesar shows, it is a risky matter to grant unilateral power temporarily. Power, once granted, is difficult to take away; and power, once concentrated into one area, tends to keep on concentrating.

But the major lesson about power I learned from this book is that power is particular and personal. This is why this book is so eye-opening and shocking. Before reading this, my operating assumption was that power derived from rules and roles. You were elected to a position with a clearly delineated scope and legally limited options. Each position came with its own responsibilities and jurisdiction, unambiguously defined in black and white by a constitution or a law. Yet Moses’s story illustrates the opposite principle. The scope of a role is defined by who holds it; the power of the position is derived from the ingenuity of the individual. Everything comes down to the personality of the man (usually a man, then as now) in charge, his philosophy, his force of will, his cunning, his intelligence, as well as the personality of the people he has to deal with. Circumstances play a role too. Success or failure depends on the individual’s ability to take advantage of any opportunity that arises. Power is not embodied in an eternal set of rules but rather in an ever-changing set of particular circumstances.

Here’s just one example. Moses thought that his power over the Triborough Authority was inviolable, because he had made contracts with his investors, and contracts are protected by the United States Constitution. But when Nelson Rockefeller, the governor, wanted to merge the Triborough into the Metropolitan Transit Authority—a clear violation of the bond contracts—Moses couldn’t stop him, since the banks were represented by Chase, which was owned by Nelson Rockefeller’s brother—who wouldn’t take the matter to court. In other words, because of the particular circumstances—the family relationship between the governor and the bank—the most sacred rule of all, the Constitution, was broken and Moses was defeated. And the reason this happened was not due to any regulation; it came down to the incompatibility of Moses’s and Nelson Rockefeller’s personalities.

I have written an enormous review, and yet I still think I have not done justice to this enormous book. Caro weaves so much into this story. It is not simply a biography of Robert Moses, but a treatise on power, government, and city-planning, a history of New York City and New York State. Robert Caro is an excellent writer—dramatic, sweeping, and capable of weaving so many disparate threads and layers and levels together into one coherent narrative. The one virtue he lacks is brevity. This book is long; arguably it is unnecessarily long, full of peripheral details and sidenotes and rhetorical passages. But its length is what makes The Power Broker so engrossing. It is more absorbing than a fantasy novel, pulling you completely into its world. For three weeks I lived inside its pages.

I loved this book so much, and learned so much from reading it, that it seems peevish to offer criticisms. I will only say that Caro is clearly hostile to Moses and perhaps is not entirely fair. He is an extraordinary writer, but uses repetition as a rhetorical device a bit too much for my tastes. Also, despite this book’s huge scope and length, there are some curious omissions. Particularly, Jane Jacobs’s conflicts with Moses—which have become somewhat legendary, even the subject of a recent opera—are not covered. Jacobs, who articulated many of the intellectual criticisms of Moses’s approach, isn’t even mentioned.

All these are mere quibbles of a book that totally reconfigured my vision of power and government. I recommend it to anyone. And if you’re from New York, it is obligatory.

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