Quotulatiousness

January 19, 2024

Canada “as a white supremacist genocidal settler state” also somehow has an immigration problem

In The Line, Jen Gerson documents what she characterizes as a collapse of the pro-immigration consensus that has been a major part of Canadian political affairs for generations:

A billboard in Toronto in 2019, showing Maxime Bernier and an official-looking PPC message.
Photo from The Province.

Canada created a durable and lasting consensus on immigration by leaning on a shared national mythology: that from a colonial past, we forged a principled multicultural nation in which people from around the world are able to honour their heritage and traditions while building a prosperous and successful life for themselves and their descendants. This narrative requires that all of us — regardless of our divergent ideologies or religious views — cohere around a shared set of post-enlightenment principles: the equality of man, the rule of law, tolerance, and the rest. We take this highly abstract concept of nationhood so for granted that we’ve forgotten how historically rare it is.

This is not to say Canada ever imagined itself to have an unblemished history, but rather that this is a nation that saw itself as a fundamentally good and noble project, and therefore some place worth immigrating to, and a culture worth integrating with.

The last nine years of Liberal government have undermined that vision. Under the Trudeau Liberals, instead what we have been regularly subjected to Canada as a white supremacist genocidal settler state. And, hey, to what extent that historical reckoning is good or necessary is not for me to say: but if “Canada is bad, actually” is the starting position, by what delusion do any of us presume to perpetuate it?

A post-modern nation state that has no sense of itself, and no belief in its own inherent value, is not an experiment worth continuing, now is it? How do we expect to welcome and integrate 500,000 new Canadians annually into a corrupt national project? If “Canadian” isn’t something worth being, why should anyone sublimate their ethnic or religious grievances into this vicious national identity?

I think this is the tension that lies at the heart of this growing unease around immigration, and it’s going to be the most difficult one for the Conservatives to navigate. There will be those within the party that follow this thread directly into white grievance and conspiracies like great replacement theory, the xenophobic fear that “elites” are trying to demographically and culturally replace white people through mass migration.

I think that theory is insane, to be clear, but I’m also noticing it wend its way into politics in weird and destructive ways.

A small example: before the holidays, certain conservative social media circles were put into a state of high uproar over the construction of a 55-foot statue of the Hindu deity Hanuman on a private temple complex in Brampton.

Initially, I was baffled and confused and even a bit amused by the upset. After all, this wasn’t a publicly funded monument. It was on private property, and isn’t respect for private property a sacrosanct value for conservatives? This wasn’t rational.

The controversy was only explicable when we examine the emotional subtext of the complaints: that there was something deeply menacing about Hanuman to these people. They saw him overlooking the suburbs of Brampton with a colonial intent. (Irony abounds!) One of the most telling tweets came from one angry individual who said something to the effect: “They tore down our John A. Macdonald statues, but, sure, Hanuman is great.”

To this gentleman: the fine devout Hindus of Brampton did not tear down your John A. Macdonald statues — and I highly doubt they would any pick bones with historic or civic monuments.

We, Canadians, tore down our own statues (or allowed them to be torn down) as part of an internal process of historical reckoning. Again, immigrants are not doing anything to Canada. They are Canada, and as such, they share in this country’s problems, which are largely self created.

November 12, 2023

QotD: Archaeological evidence on the foundation of Rome

The first thing we need to talk about is the physical location of Rome and the peoples directly around it. […] Rome in its earliest history was, essentially, a frontier city, placed at the very northern end of Latium, the region of Italy that was populated by Latin-speakers. Rome’s position on the Tiber River put it at the cultural meeting place of the Etruscan (and Faliscian) cultural zone to the North, Latium to the South and Umbrian-speaking peoples in the Apennine uplands to the North-East. To the West, of course, lay the Sea, which by Rome’s legendary founding date was already beginning to fill with seaborne merchants, particularly Phoenician and Greek ones […] These patterns of settlements and cultural zones are both attested in our literary sources but also show up fairly clearly in the archaeology of the region.

Rome itself, a cluster of hills situated at an important ford over the Tiber (and thus a natural trade and migration route running north-south along Italy’s Western side), was already inhabited by the close of the Neolithic with small settlement clusters on several of its hills. As you might well imagine, excavating pre-historic Rome is difficult, due to the centuries of development piled on top of it and the fact that in many cases pre-historic evidence must exist directly below subsequent ruins which are now cultural heritage sites. Nevertheless, archaeology sheds quite a lot of light. That archaeological evidence allows us to reject the sort of “empty fields” city foundation that Livy implies. Rather than being “founded”, the city of Rome as we know it formed out of the political merger of these communities (the technical term is synoecism from Greek συνοικισμóς, literally “[putting] the houses together”). There is, importantly, no clear evidence of any archaeological discontinuity between the old settlements on the hills and the newly forming city; these seem to have been the same people. The Palatine hill, which is “chosen” by Romulus in the legend and would be the site of the houses of Rome’s most important and affluent citizens during the historical period, seems to have been the most prominent of these settlements even at this early stage.

A key event in this merging comes in the mid-600s, when these hill-communities begin draining the small valley that lay between the Capitoline and Palatine hills; this valley would naturally have been marshy and quite useless but once drained, it formed a vital meeting place at the center of these hill communities – what would become the Forum Romanum. That public works project – credited by the Romans to the semi-legendary king Tarquinius Priscus (Plin. Natural History 36.104ff) – is remarkably telling, both because it signals that there was enough of a political authority in Rome to marshal the resources to see it done (suggesting somewhat more centralized government, perhaps early kings) and because the new forum formed the meeting place and political center for these communities, quite literally binding them together into a single polity. It is at this point that we can really begin speaking of Rome and Romans with confidence.

What does our archaeology tell us about this early community at this point and for the next several centuries?

The clearest element of this early polity is the Latin influence. Linguistically, Rome was of Latium, spoke (and wrote their earliest inscriptions) in Latin and it falls quite easily to reason that the majority of the people in these early hilltop communities around the Tiber ford were culturally and linguistically Latins. But there are also strong signs of Etruscan and Greek influence in the temples. For instance, in the Forum Boarium (between the Tiber and the Palatine), we see evidence for a cult location dating to the seventh century, with a temple constructed there in the early sixth century (and reconstructed again towards the end of that century); votive offerings recovered from the site include Attic ware pottery and a votive ivory figurine of a lion bearing an inscription in Etruscan.

Archaeological evidence for the Sabines is less evident. Distinctive Sabine material culture hasn’t been recovered from Rome as of yet. There are some clear examples of linguistic influence from Sabine to Latin, although the Romans often misidentify them; the name of the Quirinal hill, for instance (thought by the Romans to be where the Sabines settled after joining the city) doesn’t seem to be Sabine in origin. That said, religious institutions associated with the hill in the historical period (particularly the priests known as the Salii Collini) may have some Sabine connections. More notably, a number of key Roman families (gentes in Latin; we might translate this word as “clans”) claimed Sabine descent. Of particular note, several of these are Patrician gentes, meaning that they traced their lineage to families prominent under the kings or very early in the Republic. Among these were the Claudii (a key family in Roman politics from the founding of the Republic to the early Empire; Liv. 2.16), the Tarpeii (recorded as holding a number of consulships in the fifth century), and the Valerii (prominent from the early days of the Republic and well into the empire; Dionysius 2.46.3). There seems little reason to doubt the ethnic origins of these families.

So on the one hand we cannot say with certainty that there were Sabines in Rome in the eighth century as Livy would have it (though nothing rules it out), but there very clearly were by the foundation of the Republic in 509. The Sabine communities outside of Rome (because it is clear they didn’t all move into Rome) were absorbed in 290 and granted citizenship sine suffrago (citizenship without the vote) almost immediately; voting rights came fairly quickly thereafter in 268 BC (Vel. Pat. 1.14.6-7). The speed with which these Sabine communities outside of Rome were admitted to full citizenship speaks, I suspect, to the degree to which the Sabines were already by that point seen as a kindred people (despite the fact that they spoke a language quite different from Latin; Sabine Osco-Umbrian was its own language, albeit in the same language family).

The only group we can say quite clearly that there is no evidence for in early Rome from Livy’s fusion society are the Trojans; there is no trace of Anatolian influence this early (and we might expect the sudden intrusion of meaningful amounts of Anatolian material culture to be really obvious). Which is to say that Aeneas is made up; no great surprise there.

But Livy’s conception of an early Roman community – perhaps at the end of the sixth century rather than in the middle of the eighth – that was already a conglomeration of peoples with different linguistic, ethnic and religious backgrounds is largely confirmed by the evidence. Moreover, layered on top of this are influences that speak to this early Rome’s connectedness to the broader Mediterranean milieu – I’ve mentioned already the presence of Greek cultural products both in Rome and in the area surrounding it. Greek and eastern artistic motifs (the latter likely brought by Phoenician traders) appear with the “Orientalizing” style in the material culture of the area as early as 730 B.C. – no great surprise there either as the Greeks had begun planting colonies in Italy and Sicily by that point and Phoenician traders are clearly active in the region as well. Evidently Carthaginian cultural contacts also existed at an early point; the Romans made a treaty with Carthage in the very first year of the Republic, which almost certainly seems like it must have replaced some older understanding between the Roman king and Carthage (Polybius 3.22.1). Given the trade contacts, it seems likely that there would have been Phoenician merchants in permanent residence in Rome; evidence for such permanently resident Greeks is even stronger.

In short, our evidence suggests that were one to walk the forum of Rome at the dawn of the Republic – the beginning of what we might properly call the historical period for Rome – you might well hear not only Latin, but also Sabine Umbrian, Etruscan and Greek and even Phoenician spoken (to be clear, those are three completely different language families; Umbrian, Latin and Greek are Indo-European languages, Phoenician was a Semitic language and Etruscan is a non-Indo-European language which may be a language isolate – perhaps the modern equivalent might be a street in which English, French, Italian, Chinese and Arabic are all spoken). The objects on sale in the markets might be similarly diverse.

I keep coming back to the languages, by the by, because I want to stress that these really were different people. There is a tendency – we will come back to it next time – for a lot of modern folks to assume that, “Oh well, these are all Italians, right?” But the idea of “Italians” as such didn’t exist yet (and Italy even today isn’t quite so homogeneous as many people outside of it often assume!). And we know that the different languages were mirrored by different religious and cultural practices (although material culture – the “stuff” of daily life, was often shared through trade contacts). Languages thus make a fairly clear and easy marker for a whole range of cultural differences, though – and we will come back to this as well – it is important to remember that people’s identities are often complex; identity is generally a layered, “yes, but also …” affair. I have only glanced over this, but we also see traces of Latin, Etruscan, Greek and Umbrian religious practice in early Roman sanctuaries and our later literary sources; Phoenician influence has also been posited – we know at least that there was a temple to Uni/Astarte in Pyrgi within 30 miles of Rome so Phoenician religious influence could never have been that far away.

We thus have to conclude that Livy is correct on at least one thing: Rome seems to have been a multi-ethnic, diverse place from the beginning with a range of languages, religious practices. Rome was a frontier town at the beginning and it had the wide mix of peoples that one would expect of such a frontier town. It sat at the juncture of Etruria (inhabited by Etruscans) to the north, of Latium (inhabited by Latins) to the South, and of the Apennine mountains (inhabited by Umbrians like the Sabines). At the same time, Rome’s position on the Tiber ford made it the logical place for land-based trade (especially from Greek settlements in Campania, like Cumae, Capua and Neapolis – that is, Naples) to cross the Tiber moving either north or south. Finally, the Tiber River is navigable up to the ford (and the Romans were conscious of the value of this, e.g. Liv 5.54), so Rome was also a natural destination point for seafaring Greek and Phoenician traders looking for a destination to sell their wares. Rome was, in short, far from a homogeneous culture; it was a place where many different peoples meet, even in its very earliest days. Indeed, as we will see, that fact is probably part of what positioned Rome to become the leading city of Italy.

(For those looking to track down some of these archaeological references or get a sense of the source material, though it is now a touch dated, The Cambridge Ancient History, Vol 7.2: The Rise of Rome to 220 B.C., edited by F.W. Walbank, A.E. Astin, M.W. Frederiksen, and R.M. Ogilvie (1990) offers a fairly good overview, particularly the early chapters by Ogilvie, Torelli and Momigliano. For something more suited to regular folks, when I teach this I use M.T. Boatwright, D.J. Gargola, N. Lenski and R.J.A. Talbert, The Romans: From Village To Empire (2012) and it has a decent textbook summary, p. 22-42, covering early Rome with particularly good reference to the archaeology)

Bret Devereaux, “Collections: The Queen’s Latin or Who Were the Romans? Part I: Beginnings and Legends”, A Collection of Unmitigated Pedantry, 2021-06-11.

September 30, 2023

Multiculturalism has led to a “promissory note that the West cannot fulfill”

Filed under: Britain, Europe, History, Politics — Tags: , , , — Nicholas @ 03:00

Colby Cosh on a recent speech by British Home Secretary Suella Braverman decrying the inevitable result of western multicultural attitudes and actions:

The Rt Hon Suella Braverman KC MP, Secretary of State for the Home Department.
Picture by Rory Arnold / No 10 Downing Street via Wikimedia Commons.

U.K. Home Secretary Suella Braverman’s scathing criticism of the postwar framework for refugee protection needs to be considered, but is falling on deaf ears

The concept of multiculturalism, whether you like it or not, is of acknowledged Canadian origin. So perhaps we should all flinch a little when it is grumblingly condemned by European leaders — an increasingly common phenomenon that may have reached a new pinnacle on Tuesday.

Suella Braverman, the United Kingdom’s Conservative home secretary, appeared at the Washington, D.C., headquarters of the American Enterprise Institute to deliver a resounding critique of the postwar framework for refugee protection and of the “misguided” and “toxic” multiculturalism doctrine that has bent it out of shape.

Braverman’s speech is meeting with an orgy of denunciation among British liberals and celebrities. On the other hand, the inevitable fate of the speech is to be laughed off by anti-immigration critics who have heard British and European politicians warn for decades that humanitarianism cannot be a suicide pact for Old World nation-states — without ever doing anything much themselves to change migration policy.

In Braverman’s account, European countries devised the United Nations Refugee Convention largely to sort out the continent’s own affairs in the aftermath of the Second World War. Refugees are defined in the text as those with a “well-founded fear of being persecuted,” but the treaty is now interpreted so as to permit ill-disguised economic migration, to encourage unlawful and risky crossings of seas and borders, and to facilitate prolonged shopping by migrants among desirable destination countries.

The result, for better or worse, is that refugee protections are now potentially available to nigh on a billion people, creating a “promissory note that the West cannot fulfill.” (Or, as French President Emmanuel Macron put it a few days ago, “We (Europeans) cannot accommodate all the misery in the world.”) Braverman enumerates four critiques of a period in which “there has been more migration to the U.K. and Europe … than in all the time that went before.”

August 25, 2023

QotD: Passive-aggressive “fashion”

Filed under: Humour, Quotations — Tags: , , , — Nicholas @ 01:00

In places where half the population is the size of a beached whale, people dress in such a way that emphasizes rather than disguises or makes dignified their size. They love tight fits and bright shades — shocking pink and apple green, for example — as if challenging passersby to take notice of them and utter an insult, so that they can then feel aggrieved. In fact, it is they who are aggressive: They know both that one cannot fail to find them grotesque and that one is prevented by social convention and the desire to be polite from demonstrating either by word or facial expression that one finds them grotesque. It must be the same with the photos of themselves that they show. There is no physical exercise that can compare to that of holding one’s tongue.

This is why the doctrine of multiculturalism, far from making people behave better and more sensitively to the feelings of others, allows them to behave worse and less sensitively to the feelings of others. It is almost normal or instinctive human behaviour when in unfamiliar social surroundings to look around and see how other people are behaving, estimate what might offend them, and adjust one’s own conduct accordingly. Of course, one sometimes gets it wrong, but at least one tries. However, if multiculturalism is the demand that we accept the conduct of others, it is at least as much the demand that they accept our conduct, whatever it might be. And therefore there is no need for us to adjust it merely for their comfort.

Theodore Dalrymple, “Suit Yourselfie”, Taki’s Magazine, 2017-09-16.

May 18, 2023

QotD: The unironic joys of British cuisine

Filed under: Britain, Food, Quotations — Tags: , , , — Nicholas @ 01:00

In the 18th century, when William Hogarth wished to highlight Britain’s political and cultural superiority to pre-revolutionary France in immediately appreciable terms, he did so through the medium of food, distinguishing between the Roast Beef of Olde England, and the ruddy and rotund yeoman nation fattened on it, and the scraps of putrid flesh with which scrawny Frenchmen were forced, beside the crumbling gate of Calais, to satisfy their wants. For food and political nationhood go together like few other cultural products: witness the squabbling between Israel and Palestine over the right to commercialise hummus, Greeks and Turks over baklava, or of Russians and Ukrainians over ownership of borscht. Food is, after all, inherently political, a basic building block of national identity, and it is the humblest foodstuffs, the basic comfort foods of childhood, that are more often fought over than the elaborate confections of the great chefs.

Indeed, it would be trivially easy to trace the shifting faultlines of broader political currents through the prism of food. Witness the sudden shift within America’s food culture, as a previous generations’ celebration of the diverse culinary options provided by mass immigration has morphed into stern lectures from diaspora commentators on the vaguely-defined evils of white people appropriating “ethnic” cuisine. In Britain, equally, a slim volume could easily be written on the political import uncomfortably burdened on fish and chips or chicken tikka masala by devotees of mass migration; a cultural theorist could likewise tease apart the “Proper” label now applied to a distinct category of foodstuff — proper pies, proper burgers, proper chips — as a marker of a specific type of middle-class yearning for proletarian authenticity, while maintaining socially acceptable levels of consumption standards. Like the fetishised fry-ups of London caffs in prosperous areas targeting themselves at tracksuit-wearing millennial creatives, the Proper Burger is the self-consciously gentrified football terrace of our national cuisine, a cultural marker of a precisely measurable socioeconomic bracket.

When this dynamic is considered, Britain’s strange relationship with food, and with its own national cuisine, becomes worthy of analysis. Though much mocked by online Americans, presumably inured to the Lovecraftian horrors of their own food culture, British cuisine at its best is hearty, simple fare, showcasing the natural bounty of these islands, our waters rich with fish and seafood (much of it exported abroad to more appreciative consumers), our rain-soaked pastures the nursemaid of the free-range meat and rich dairy goods Britain has excelled in for millennia. At its best, British food displays the worth of good ingredients cooked well — and at its worst, of poor ingredients cooked badly.

Yet the much-vaunted culinary renaissance in British food from the Nineties on, despite the buoyant effect of an endless stream of glossy cookbooks on the publishing industry, does not seem to have had an appreciable effect on the food most of us eat from day to day. Which British office worker does not recognise the moment of weary, grudging submission to the lunchtime meal deal, the limp and soggy sandwich which fuels the nation’s economy? If Britain has a national dish, it is more likely to be the Ballardian misery of the provincial train station panini, simultaneously scorching hot and half-raw, than it is a steaming steak and ale pie, its crust crisp with suet, or a plate of sizzling lamb’s liver fried in butter with farmhouse bacon.

There is, as there is with every aspect of British life, a strong class dynamic to British food. The most fervent appreciators of the frugal peasant dishes of the past, the nation’s only consumers of stewed beef shin or lamb sweetbreads, are more likely to be upper-middle class, middle-aged executives, who by lunching at St John or the Quality Chop House celebrate the forgotten folkways of their own country, than the call centre workers or shop assistants who have replaced our rural and industrial proletariat. Yet who in Britain is immune to the sudden craving for comfort satiable only by a serving of rich cauliflower cheese or of dark and savoury cottage pie, or has not felt the hobbit-like “Why shouldn’t I?” satisfaction of choosing the fry up at a hotel breakfast over the continental pastry selection?

Aris Roussinos, “How Britain eats itself”, UnHerd, 2023-02-03.

May 9, 2023

Apparently, we are all misunderstanding the Trudeau masterplan

Filed under: Cancon, Politics — Tags: , , , , , — Nicholas @ 03:00

All the smoke about Canada not having a national identity is there to hide Justin Trudeau continuing his father’s masterplan to DESTROY QUEBEC:

Quebec caught in a trap. French forced into decline. Its political influence doomed. 12 million residents in Montreal. Quebec with 5 million. Ottawa’s grand plan explained. Justin is smarter than we think. They want to assimilate us all. All this, without any debate. Two catastrophic scenarios.”

Forget King Charles III’s coronation or the Liberal Party Convention. If you woke up Saturday morning in Quebec, this was the apocalyptic front page that graced your browser, courtesy of the Journal de Montreal:

The Journal‘s cri-de-coeur was in response to the federal government’s increase in the annual immigration level to 500,000 people. This increase, designed to boost the population of Canada to 100 million by the end of the century, would marginalize Quebec’s influence within Canada. It is estimated that Quebec’s overall share of the Canadian population would fall from 25 to 10%, while francophone Quebecers would be in the minority within their own province for the first time in 500 years.

This would displace Quebec from the center of power in Canada. Its official language, French, would be relegated to the same status as all languages and cultures other than English. Instead of being one of Canada’s two official languages, French would merely be one of many, and Quebec, no longer a nation, but a province like any other.

But wait: Journal authors further suggest that this was the grand plan of Prime Ministers Justin and Pierre Elliott Trudeau all along. In a very colorful column, “How the Trudeaus Drowned Quebec“, columnist Richard Martineau even compares the current PM to the protagonist of an infamous Stephen King novel:

“For Justin, Canada is not a country.
It is a hotel, an Airbnb.
And Quebec is just one of the many rooms in this vast real estate complex.
Room 237, here. Like the one in the movie The Shining.
Come, drop your bags and settle in! All we ask is that you pay your taxes.

It’s true that Trudeau Sr. paved the way for the reduction of Quebec’s power in Canada, but it didn’t start with his 1981 Charter of Rights, as the Journal claims. It actually began a decade earlier, in 1971, with the creation of Canada’s Official Multiculturalism Policy. The policy enshrined the idea that linguistic and cultural minorities in Canada should be encouraged to preserve their heritage, and allocated federal funding to help them do so.

Official multiculturalism was both a vote-getter for the Liberals and a means of diffusing the English-French “two solitudes” paradigm that was threatening to tear the country apart. At the time, Canada had just lived through the October Crisis of 1970, which had seen Trudeau invoke the War Measures Act in response to terrorist acts by the Front de Liberation du Quebec. Official multiculturalism was seen as a way to boost the federalist cause by aligning the interest of linguistic and cultural minorities within Quebec with those of the federal government.

The larger impact, however, was to enshrine multiculturalism outside Quebec, where most minorities settled, and where garnering favour with different cultural communities became standard operating procedure, particularly for the federal Liberal party. Immigration thus became a politically untouchable issue, except in Quebec, where the protection of the French language continued to take precedence over concerns for minority rights.

May 2, 2023

QotD: The musical importance of the city of Córdoba

Filed under: Europe, History, Media, Quotations — Tags: , , , , , , , — Nicholas @ 01:00

Which city is our best role model in creating a healthy and creative musical culture?

Is it New York or London? Paris or Tokyo? Los Angeles or Shanghai? Nashville or Vienna? Berlin or Rio de Janeiro?

That depends on what you’re looking for. Do you value innovation or tradition? Do you want insider acclaim or crossover success? Is your aim to maximize creativity or promote diversity? Are you seeking timeless artistry or quick money attracting a large audience?

Ah, I want all of these things. So I only have one choice — but I’m sure my city isn’t even on your list.

My ideal music city is Córdoba, Spain.

But I’m not talking about today. I’m referring to Córdoba around the year 1000 AD.

I will make a case that medieval Córdoba had more influence on global music than any other city in history. That’s probably not something you expected. But even if you disagree — and I already can hear some New Yorkers grumbling in the background — I think you will discover that the “Córdoba miracle,” as I call it, is an amazing role model for us.

It’s a case study in how communities foster the arts — and in a way that benefits everybody, not just the artists.

[…] a thousand years before New Orleans spurred the rise of jazz, and instigated the Africanization of American music, a similar thing happened in Córdoba, Spain. You could even call that city the prototype for all the decisive musical trends of our modern times.

“This was the chapter in Europe’s culture when Jews, Christians, and Muslims lived side by side,” asserts Yale professor María Rosa Menocal, “and, despite their intractable differences and enduring hostilities, nourished a complex culture of tolerance.”

There’s even a word for this kind of cultural blossoming: Convivencia. It translates literally as “live together.” You don’t hear this term very often, but you should — because we need a dose of it now more than ever. And when scholars discuss and debate this notion of Convivencia, they focus their attention primarily on one city: Córdoba.

It represents the historical and cultural epicenter of living together as a norm and ideal.

Even today, we can see the mixture of cultures in Spain’s distinctive architecture, food, and music. These are both part of Europe, but also separate from it. It is our single best example of how the West can enter into fruitful cultural dialogue with the outsider — to the benefit of both.

Ted Gioia, “The Most Important City in the History of Music Isn’t What You Think It Is”, The Honest Broker, 2023-01-26.

April 27, 2023

QotD: The unexpected sources of musical innovation

Filed under: History, Media, Quotations, USA — Tags: , , , , — Nicholas @ 01:00

First, I need to provide some background on the sources of musical innovation. Over the course of three decades of research into this matter, I kept encountering new styles of song emerging in unexpected places — but these locations always had something in common.

These epicenters of musical innovation are always densely populated cities where different cultures meet and mingle, sharing their distinctive songs and ways of life. This intermixing results in surprising hybrids — new ways of making music that nobody can foresee until it actually happens in this hothouse environment.

New Orleans provides a great example. Around the time jazz originated in New Orleans, it was the most diverse city in the world — an intense intermixing of French, Spanish, African, Caribbean, Latin American, and other cultures. And the mixture was enhanced by the huge number of travelers and traders who came to the region because of the prominence of the Mississippi River as a business and distribution hub.

Here’s how I described this process in the appendix to my book Music: A Subversive History, where I shared 40 precepts on the evolution of human songs.

I wish I had time to defend these assertions here with empirical evidence. But we don’t have the space to do that. Let me say, however, that these statements are amply documented and supported with dozens of examples and case studies in the course of that book.

Ted Gioia, “The Most Important City in the History of Music Isn’t What You Think It Is”, The Honest Broker, 2023-01-26.

January 5, 2023

The injustices inherent in “asymmetrical multiculturalism”

Ed West traces the start of “asymmetrical multiculturalism” to a 1916 article in The Atlantic by Greenwich Village intellectual Randolph Bourne and traces the damage that resulted from widespread adoption of the policy:

“Asymmetrical multiculturalism” was first coined by demographer Eric Kaufmann in his 2004 book The Rise and Fall of Anglo-America, and later developed in his more recent Whiteshift, in a chapter charting Bourne’s circle, the “first recognisably modern left-liberal open borders movement”. 

Kaufmann wrote how asymmetrical multiculturalism “may be precisely dated” to the article where Bourne, “a member of the left-wing modernist Young Intellectuals of Greenwich Village and an avatar of the new bohemian youth culture,” declared “that immigrants should retain their ethnicity while Anglo-Saxons should forsake their uptight heritage for cosmopolitanism.”

Kaufmann suggested that: “Bourne’s desire to see the majority slough off its poisoned heritage while minorities retained theirs blossomed into an ideology that slowly grew in popularity. From the Lost Generation in the 1920s to the Beats in the ’50s, ostensibly ‘exotic’ immigrants and black jazz were held up as expressive and liberating contrasts to a puritanical, square WASPdom. So began the dehumanizing de-culturation of the ethnic majority that has culminated in the sentiment behind, among other things, the viral hashtag #cancelwhitepeople.”

The hope, as John Dewey said of his New England congregationalist denomination around the same time as Bourne, was that America’s Anglo-Saxon core population would “universalise itself out of existence” while leading the world towards universal civilisation.

These ideas certainly didn’t remain in New England or even the United States, as Britain has certainly seen just how destructive they can be recently:

Late last year I wrote about the tragedy of Telford, a town in the English midlands where huge numbers of young girls had been sexually abused. Telford, along with Rotherham in South Yorkshire, had become synonymous with this form of sexual abuse, mostly committed by men of Kashmiri origin against girls who were poor, white and English. 

This is the subject of an upcoming GB News documentary by journalist Charlie Peters, and it is quite clear, from all the various reports, that grooming had been allowed to carry on in part because of the different ways the system treats different groups.

Had the races of the perpetrators and victims been reversed, this tragedy would almost certainly be the subject of countless documentaries, plays, films and even official days of commemoration. But it wouldn’t have come to that, because the authorities would have intervened earlier, and more journalists would have been on the case.

Sex crime is perhaps the most explosive source of conflict between communities, and most recently the 2005 Lozells riots began over such a rumour. It is understandable why journalists and reporters were nervous about this subject; less forgivable is the way that, away from the public eye, those in charge signal how gravely they view what happened.

Until Peters revealed the story, Labour had planned to make the former head of Rotherham council its candidate for Rother Valley; this week Peters revealed that one of the councillors named in a report into the town’s failures to deal with the grooming gangs scandal has gone onto become a senior Diversity & Inclusion Manager working for the NHS. Presumably the people who hired Mahroof Hussain knew about his previous job, and still felt that it was appropriate to have him in a “diversity and inclusion” position. Again, were things different, would a Mr Smith whose council had been condemned for its handling of the gang rape of Asian girls have landed that job? The whole thing seems as morbidly comic as Rotherham becoming Children’s Capital of Culture.

Such a clear inconsistency can only exist because of socially-enforced taboos and norms which have developed over race. In Whiteshift, Kaufmann cited sociologist Kai Erikson’s description of norms as the “accumulation of decisions made by the community over a long time” and that “each time the community censures some act of deviance … it sharpens the authority of the violated norm and re-establishes the boundaries of the group”. Every time an individual is punished for violating the anti-racism norm, it strengthens society’s taboo around the subject, to the point where it begins to overwhelm other moral imperatives.

Then there is regalisation, the name for the process “in which adherents of an ideology use moralistic politics to entrench new social norms and punish deviance”, in Kaufmann’s words. This has proved incredibly effective; after paedophilia or sexual abuse, racism is perhaps the most damaging allegation that can be made.

Few people wish to be accused of deviance, which perhaps explains why Peters’s story has received so little coverage in the press this week. Again, were the roles reversed, it’s not wild speculation to suggest that it would feature on the Today programme, seen as clear evidence of racism at the heart of Britain. When the Telford story broke, it did not even feature on the BBC’s Shropshire home page.

November 26, 2022

Britain’s experiment with mass immigration since 2014

Filed under: Britain, Economics, Europe, Media — Tags: , , , , , , — Nicholas @ 03:00

Ed West considers the legacy media’s quick dismissal of conservative concerns about rising immigration from poorer European countries in 2014 with the reality only eight years later:

“Xenophobia” by malias is licensed under CC BY 2.0 .

It was a sort of mini-publicity stunt by Vaz, but all for a good cause: a response to fear mongering by the Right-wing press who warned that we’d be “flooded” by Romanians, and predictions by MigrationWatch that’d we have 50,000 new arrivals a year from the A2 countries (as Romania and Bulgaria were called).

Twitter that day was full of journalists and other public intellectuals laughing about how we were going to be “swamped”. Why would Romanians, after all, want to come here, to this miserable rainy island?

“We’ve seen no evidence of people who have rushed out and bought tickets in order to arrive because it’s the 1st of January,” Vaz concluded.

Various publications, with the ill-founded confidence so often found in the journalist trade, soon declared that the Romanian influx was a conservative fantasy.

“Eastern European invasion comes to nothing”, the Independent declared on the day, just a tad prematurely you might say.

A Guardian commentator suggested the year before that the number of Romanians and Bulgarians arriving might actually fall following accession, and that “all the ‘invasion’ predictions … have more in common with astrology than demography.”
[…]

As it turned out, in the year to September 2015, 206,000 Romanians and Bulgarians took out a National Insurance number, meaning they were registering to work here. By late 2017, there were 413,000 Romanian and Bulgarians living in Britain, suggesting 90,000 had arrived each year since January 2014, while just 6,200 Britons had made the opposite journey.

By mid-2018, there were more than 400,000 Romanians in Britain, making them one of the largest national minorities in England. The real figure is hard to tell, because the British state has lost the capacity or will to count the number of foreign residents, and it may be higher.

[…]

The scale of immigration in the 2000s and 2010s led to the rise of Ukip, the referendum and the political chaos that followed; what follows now we can’t yet say, but no one has seemed to have learned the lesson: that in the 21s century, because of easier travel, smartphones, smuggling networks and establishment communities in the West, the sheer scale of potential migration is astronomical. Yet people often have a very 20th or even 19th century understanding of how much people are able and willing to move, which makes them vastly underestimate the potential numbers arriving.

The Turkish Cypriots of north London are a case in point, the example Paul Collier used in Exodus to show the huge extent of potential migration between countries with different levels of wealth. 

Because of colonial links, North Cyprus had free movement with Britain and so provided a test case: as a result, there are now more Turkish Cypriots in Britain than in Cyprus. In fact, not only did the majority of Turkish Cypriots move, but back in their homeland they become outnumbered by arrivals from a third, even poorer country, mainland Turkey, who are permitted to settle there.

In a theoretical world of open borders, Britons would be outnumbered very quickly; infrastructure would start to buckle under the strain, and governments would find it difficult to increase the necessary number of houses, schools, hospitals and other services for this expanded population, because society would now lack the social capital and cohesion to make the personal sacrifices. People would begin to lose faith in the police, a difficult role in such a transient and diverse society, and politics would become increasingly unstable and aligned along ethnic lines.

September 30, 2022

History Re-Summarized: The Roman Empire

Overly Sarcastic Productions
Published 16 Sept 2022
The plot twist of Rome is that it was always a mess, now sit back and enjoy the marble-covered mayhem.

This video is a Remastered, Definitive Edition of three previous videos from this channel — “History Summarized: The Roman Empire”, “History Hijinks: Rome’s Crisis of the Third Century”, and “History Summarized: The Fall of Rome”. This video combines them all into one narrative, fully upgrading all of the visuals and audio, with a substantially re-written script in parts 1 and 3.
(more…)

July 15, 2022

QotD: Modern and historical multiculturalism

Filed under: History, Quotations, USA — Tags: , , , — Nicholas @ 01:00

For history’s rare multiracial and multiethnic republics, an “e pluribus unum” cohesion is essential. Each particular tribe must owe greater allegiance to the commonwealth than to those who superficially look or worship alike.

Yet over the last 20 years we have deprecated “unity” and championed “diversity”. Americans are being urged by popular culture, universities, schools and government to emphasize their innate differences rather than their common similarities.

Sometimes the strained effort turns comical. Some hyphenate or add accents or foreign pronunciations to their names. Others fabricate phony ethnic pedigrees in hopes of gaining an edge in job-seeking or admissions.

The common theme is to be anything other than just normal Americans for whom race, gender and ethnicity are incidental rather than essential to their character.

But unchecked tribalism historically leads to nihilism. Meritocracy is abandoned as bureaucrats select their own rather than the best-qualified. A Tower of Babel chaos ensues as the common language is replaced by myriad local tongues, in the fashion of fifth century imperial Rome. Class differences are subordinated to tribal animosities. Almost every contentious issue is distilled into racial or ethnic victims and victimizers.

History always offers guidance to the eventual end game when people are unwilling to give up their chauvinism. Vicious tribal war can break out as in contemporary Syria. The nation can fragment into ethnic enclaves as seen in the Balkans. Or factions can stake out regional no-go zones of power as we seen in Iraq and Libya.

In sum, the present identity-politics divisiveness is not a sustainable model for a multiracial nation, and it will soon reach its natural limits one way or another. On a number of fronts, if Americans do not address these growing crises, history will. And it won’t be pretty.

Victor Davis Hanson, “Things That Can’t Go on Forever Simply Don’t”, PJ Media, 2019-04-17.

June 21, 2022

Schlimmbesserung is a lovely German word which means making something worse by trying to improve it”

Filed under: Government, Media, Politics, USA — Tags: , , , , — Nicholas @ 05:00

In the New English Review, Armando Simón considers some of the oddities of American worldview that seem so often to make worse the very things they try to “fix”:

Americans’ ignorance of other countries, their cultures, their history and their geography is legendary and world renowned and the subject of countless anecdotes and jokes by foreigners. This ignorance is inexplicable, as it is not found in America’s northern or the southern neighbors, so it cannot be due to geographical isolation. It is also a fact that foreigners know more about America than Americans know of their countries. Or even their own.

It is also a paradox. One would expect logically that a country that is principally composed of immigrants and the descendants of immigrants would have an encyclopedic knowledge of other countries, as is the case with Britain, which had a world-wide empire. Not so.

And this may explain America’s unintentional policy of schlimbesserung, the worsening of something that it is trying to improve, or as Greene described it so aptly of an American character in one of his novels, “armored in his ignorance and good intentions”.

As an aside, let me also say that this naïve optimism — to put it charitably — has enabled foreign governments to easily steal diplomatic and military secrets with little trouble, according to Gordievsky’s KGB: The Inside Story of Its Foreign Operations from Lenin to Gorbachev. John Walker, an American traitor who spied for the Russians for 17 years once said in a public interview that Walmart guards a tube of toothpaste better than the Navy guards its secrets. He should know.

Many individual American philanthropists and government bureaucrats go energetically out in the world upon hearing of some terrible condition in some part of the world through the television, convinced that they, yes they, can personally correct the situation when in reality they have no idea of what the hell they’re doing, who they are dealing with, or what is really going on in that part of the world, nor of the cultural, historical, and geographical circumstances. Nor can they even speak the local language! They are simply confident that they will solve the problem. And so they will feel good about themselves (for example, there is no question in my mind that some dirt-poor African doctors, upon learning that some idiot Americans, obsessed with AIDS, were going to send millions upon millions of dollars in their countries “to combat AIDS”, and having very few actual cases of infected patients, simply falsified the statistics. Or worse.). It is as if they were hopscotching across a cultural minefield with an idiotic grin.

The cultural values that one takes so much for granted that one is not conscious of may not be present elsewhere. For example, Americans do not understand that many countries e.g., Greece, Ireland, tend to explain their present problems by blaming other countries (Turkey, Germany, England) over what happened centuries ago instead of actually solving the problems. People in other countries are backward looking in that their sights are rigidly focused on their past, whereas Americans’ eyes are always on the future (and which might explain why Americans are addicted to science-fiction) while being generally ignorant about their past.

Also, it is a general truism that the majority of persons who run for office in North America and various European countries do so because they sincerely want to help and improve their communities/countries. However, in all of Africa and most of Asia, persons who seek public office do so for one purpose, and one purpose only: to steal everything that they can get away with. So when some ignorant, naïve, American shows up with buckets full of money, oblivious of the culture and the longstanding, entrenched, corruption, and with an announced intention to make the local community more like an American community, they are welcomed with open arms while suppressing their snickering. This also explains something where Americans exhibit willful blindness: other cultures don’t play fair. Honesty is seen as the trait of fools. Fools are to be taken advantage of. Especially in trade and diplomacy. Just look at China.

June 17, 2022

Oikophobia run rampant

In the New English Review, Theodore Dalrymple considers the prevalence of oikophobia in western culture:

In an article for the American Mind, Daniel Mahoney draws our attention to a recent book on the phenomenon of oikophobia, the dislike or even hatred of one’s own country or culture, which now seems so prevalent in western academic and intellectual circles as to be almost an orthodoxy or requirement for acceptance into the intellectual class. Of course, no social trend or phenomenon is entirely new or has an indisputable starting point: for example, George Orwell drew attention to English self-hatred many years ago. But the spread of oikophobia has been of epidemic proportion in late years.

It seems to me that Mr. Mahoney’s analysis can be extended. The first question to ask is why oikophobia should now be so prevalent. To this, I should tentatively reply that it is because of the mass intellectualization of society consequent upon the spread of tertiary education. Intellectuals have an inherent tendency to be oppositional to all received opinion or feeling, for there is no point in going to the trouble of being an intellectual if one ends up thinking and feeling what the great mass of the people around one think and feel. Love of country and inherited custom is so commonplace as to appear almost normal or natural, and much of it, of course, is unreflecting.

But intellectuals are supposed to reflect. That is their function, and they are inclined to reject received opinion, not because it is wrong but because it is received. It goes without saying that received opinion can be wrong and even wicked or evil, in which case the strictures of intellectuals are necessary and salutary; but intellectuals themselves may promote wrong or even wicked opinions, partly from the a priori need to distinguish themselves from the run of mankind.

The phobia in oikophobia is the fear of being taken for one of the common run of mankind.

The second question about oikophobia is the old one of cui bono? Again, one must not confuse the psychological or social origin or function of an opinion with its justification or correctness in the abstract, but once one has decided that an opinion is mistaken or deleterious in its effect, it is natural to ask where it comes from and what interests it serves.

In my opinion, oikophobia is generally bogus, that is to say insincere, as is its cognate, multiculturalism. The oikophobe and the multiculturalist are not really interested in other cultures, except as instruments with which to beat their fellow citizens. The reason for their lack of real interest in other countries is not difficult to find and is of very common application. The fact is that it is very difficult genuinely to enter into a culture, or subculture, other than one’s own, even when that culture or subculture is close to or adjacent to one’s own.

June 14, 2022

The Early Roman Emperors – Part 2: An Empire of Peoples

Filed under: Europe, History — Tags: , , , , , , — Nicholas @ 04:00

seangabb
Published 4 Oct 2021

The Roman Empire was the last and the greatest of the ancient empires. It is the origin from which springs the history of Western Europe and those nations that descend from the Western Roman Empire. It is the political entity within which the Christian faith was born, and the growth of the Church within the Empire, and its eventual establishment as the sole faith of the Empire, have left an indelible impression on all modern denominations. Its history, together with that of the ancient Greeks and the Jews, is our history. To understand how the Empire emerged from a great though finally dysfunctional republic, and how it was consolidated by its early rulers, is partly how we understand ourselves.

Here is a series of lectures given by Sean Gabb in late 2021, in which he discusses and tries to explain the achievement of the early Emperors. For reasons of politeness and data protection, all student contributions have been removed.

More by Sean Gabb on the Ancient World: https://www.classicstuition.co.uk/

Learn Latin or Greek or both with him: https://www.udemy.com/user/sean-gabb/

His historical novels (under the pen name “Richard Blake”): https://www.amazon.co.uk/Richard-Blake/e/B005I2B5PO

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