If the experience contradicts the stereotype, one of two things happens. If the man is no longer plastic, or if some powerful interest makes it highly inconvenient to rearrange his stereotypes, he pooh-poohs the contradiction as an exception that proves the rule, discredits the witness, finds a flaw somewhere, and manages to forget it. But if he is still curious and open-minded, the novelty is taken into the picture, and allowed to modify it. Sometimes, if the incident is striking enough, and if he has felt a general discomfort with his established scheme, he may be shaken to such an extent as to distrust all accepted ways of looking at life, and to expect that normally a thing will not be what it is generally supposed to be. In the extreme case, especially if he is literary, he may develop a passion for inverting the moral canon by making Judas, Benedict Arnold, or Caesar Borgia the hero of his tale.
3
The rôle played by the stereotype can be seen in the German tales about Belgian snipers. Those tales curiously enough were first refuted by an organization of German Catholic priests known as Pax.[1] The existence of atrocity stories is itself not remarkable, nor that the German people gladly believed them. But it is remarkable that a great conservative body of patriotic Germans should have set out as early as August 16, 1914, to contradict a collection of slanders on the enemy, even though such slanders
- ↑ Fernand van Langenhove, The Growth of a Legend. The author is a Belgian sociologist.
