Quotulatiousness

March 28, 2023

WEIRD World – basing all our “assumptions about human nature on psych lab experiments starring American undergraduates”

Jane Psmith reviews The WEIRDest People in the World: How the West Became Psychologically Peculiar and Particularly Prosperous by Joseph Henrich:

Until 2002, diplomats at the United Nations didn’t have to pay their parking tickets. Double-parking, blocking a fire hydrant, blocking a driveway, blocking an entire midtown Manhattan street — it didn’t matter; when you have diplomatic plates, they let you do it. In the five years before State Department policy changed in November 2002, UN diplomats racked up a whopping 150,000 unpaid parking tickets worth $18 million in fines. (Among other things, the new policy allowed the city to have 110% of the amount due deducted from the US foreign aid budget to the offending diplomats’ country. Can you believe they never actually did it? Lame.) Anyway, I hope you’re not going to be surprised when I say that the tickets weren’t distributed evenly: the nine members of Kuwait’s UN mission averaged almost 250 unpaid tickets apiece per year (followed by Egypt, Chad, Sudan, Bulgaria, and Mozambique, each between 100 and 150; the rest of the top ten were Albania, Angola, Senegal, and Pakistan). The UK, Canada, Australia, Denmark, the Netherlands, Sweden, and Norway had none at all. The rest of the rankings are more or less what you’d expect: for example, Italy averaged three times as many unpaid tickets per diplomat as France and fifteen times as many as Germany.

What did the countries with the fewest unpaid parking tickets have in common? Well, they generally scored low on various country corruption indexes, but that’s just another way of saying something about their culture. And the important thing about their culture is that these countries are WEIRD: western, educated, industrialized, rich, and democratic. But they’re also, in the grand scheme of human history, weird: their inhabitants think differently, behave differently, and value different things than most humans. Among other things, WEIRD people are individualistic, nonconformist, and analytical. They — okay, fine, we — are particularly hard-working, exhibit low time preference, prefer impersonal rules we apply universally, and elevate abstract principles over contextual and relationship-based standards of behavior. In other words, WEIRD people (as Joseph Henrich and his colleagues pointed out in the influential 2010 paper where they coined the phrase) are outliers on almost every measure of human behavior. Wouldn’t it be silly for an entire academic discipline (and therefore an entire society ideologically committed to Trusting The Experts) to base all its assumptions about human nature on psych lab experiments starring American undergraduates? That would give us a wildly distorted picture of what humans are generally like! We might even do something really dumb like assume that the social and political structures that work in WEIRD countries — impersonal markets, constitutional government, democratic politics — can be transplanted wholesale somewhere else to produce the same peace and prosperity we enjoy.

Ever since he pointed out the weirdness of the WEIRD, Henrich has been trying to explain how we got this way. His argument really begins in his 2015 The Secret of Our Success, which I reviewed here and won’t rehash. If you find yourself skeptical that material circumstances can drive the development of culture and psychology (unfortunately the term “cultural Marxism” is already taken), you should start there. Here I’m going to summarize the rest of Henrich’s argument fairly briefly: first, because I don’t find it entirely convincing (more on that below), and second, because I’m less interested in how we got WEIRD than in whether we’re staying WEIRD. The forces that Henrich cites as critical to the forging of WEIRD psychology are no longer present, and many of the core presuppositions of WEIRD culture are no longer taken for granted, which raises some thought-provoking questions. But first, the summary.

Henrich argues that the critical event setting the West on the path to Educated, Industrialized, Rich, and Democratic was the early medieval western Church’s ban on cousin marriage. That might seem a little odd, but bear in mind that most of the humans who’ve ever lived have been enmeshed in incredibly dense kin networks that dictate obligations, responsibilities, and privileges: your identity is given from birth, based simply on your role as a node in an interdependent network. When societies grow beyond the scale of a family, it’s by metaphorically extending and intensifying these kinship bonds (go read our review of The Ancient City for more on this). These kinship networks perpetuate themselves through marriage, and particularly through marriage to relatives, whether blood or in-laws, to strengthen existing connections. Familial or tribal identities come first, before even the claims of universal religions, as when Wali Khan, a Pakistani politician, phrased his personal allegiances as “I have been a Pashtun for six thousand years, a Muslim for thirteen hundred years, and a Pakistani for twenty-five.” You could imagine Edwin of Northumbria or Childeric saying something pretty similar.

Then, beginning in the 4th century, the western Church began to forbid marriages to relatives or in-laws, the kinship networks began to wither away, and alternative social technologies evolved to take their place. In place of the cousin-marriers’ strong tight bonds, conformity, deference to traditional authority, and orientation toward the collective, you get unmoored individuals who have to (or get to, depending on your vantage point) create their own mutually beneficial relationships with strangers. This promotes a psychological emphasis on personal attributes and achievements, greater personal independence, and the development of universalist social norms. Intensive kinship creates a strong in-group/out-group distinction (there’s kin and there’s not-kin): people from societies with strong kinship bonds, for instance, are dramatically more willing to lie for a friend on the witness stand. WEIRD people are almost never willing to do that, and would be horrified to even be asked. Similarly, in societies with intensive kinship norms, you’d be considered immoral and irresponsible if you didn’t use a position of power and influence to benefit your family or tribe; WEIRD people call that nepotism or corruption and think it’s wrong.

January 24, 2023

The Vietnam War still has echoes in US politics

Filed under: Asia, History, Military, USA — Tags: , , , , — Nicholas @ 05:00

In UnHerd, Dominic Sandbrook outlines the end of US involvement in the Vietnam War:

From George L. MacGarrigle, The United States Army in Vietnam: Combat Operations, Taking the Offensive, October 1966-October 1967. Washington DC: Center of Military History, 1998. (Via Wikimedia)

In the course of his troubled presidency, Richard Nixon spoke 14 times to the American people about the war in Vietnam. It was in one of those speeches that he coined the phrase “the silent majority”, while others provoked horror and outrage from those opposed to America’s longest war. But of all these televised addresses, none enjoyed a warmer reaction that the speech Nixon delivered on 23 January 1973, announcing that his Secretary of State, Henry Kissinger, had achieved a breakthrough in the Paris peace talks with the North Vietnamese.

At last, Nixon said, the war was over. At a cost of 58,000 American lives and some $140 billion, not to mention more than two million Vietnamese lives, the curtain was falling. The last US troops would be brought home. South Vietnam had won the right to determine its own future, while the Communist North had pledged to “build a peace of reconciliation”. Despite the high price, Nixon insisted Americans could be proud of “one of the most selfless enterprises in the history of nations”. He had not started the war, but it had dominated his presidency, earning him the undying enmity of those who thought the United States should just get out. But the struggle had been worth it to secure “the right kind of peace, so that those who died and those who suffered would not have died and suffered in vain”. He called it “peace with honour”.

Fifty years on, Nixon’s proclamation of peace with honour has a bitterly ironic ring. As we now know, much of what he said that night was misleading, disingenuous or simply untrue. South Vietnam was in no state to defend itself, and collapsed just two years later. The North Vietnamese had no intention of laying down their weapons, and resumed the offensive within weeks. And Nixon and Kissinger never seriously thought they had secured a lasting peace. They knew the Communists would carry on fighting, and fully intended to intervene with massive aerial power when they did. But then came Watergate. With Nixon crippled, Congress forbade further intervention and slashed funding to the government in Saigon. On 30 April 1975, North Vietnamese tanks crashed through the gates of the presidential palace, and it really was all over.

Half a century later, have the scars of Vietnam really healed? It remains not only America’s longest war but one of its most divisive, comparable only with the Civil War in its incendiary cultural and political impact. The fundamental narrative trajectory of the late Sixties — the turn from shiny space-age Technicolor optimism to strident, embittered, anti-technological gloom — would have been incomprehensible without the daily images of suffering and slaughter on the early evening news. It was Vietnam that destroyed trust in government, in institutions, in order and authority. In 1964, before Lyndon Johnson sent in combat troops after the Gulf of Tonkin incident, fully three-quarters of Americans trusted the federal government. By 1976, a year after the fall of Saigon, not even one in four did so.

It was in the crucible of Vietnam, too, that you can spot many of the tensions that now define American politics. Perhaps the most potent example came in May 1970, after Nixon invaded nominally neutral Cambodia to eliminate the North Vietnamese Army’s jungle sanctuaries. First, on 4 May, four students were shot and killed by the National Guard during a demonstration at Kent State University, Ohio. Then, on 8 May, hundreds more students picketed outside the New York Stock Exchange, only to be attacked by several hundred building workers waving American flags.

The “hard hat riot”, as it became known, was the perfect embodiment of patriotic populist outrage at what Nixon’s vice president, leading bribery enthusiast Spiro Agnew, called “the nattering nabobs of negativism … an effete corps of impudent snobs who characterise themselves as intellectuals”. Today it seems almost predictable, just another episode in the long-running culture wars. But at the time it seemed genuinely shocking. And with his brilliantly ruthless eye for a tactical advantage, Nixon saw its potential. When he invited the construction workers’ leaders to the White House two weeks later, he knew exactly what was doing. “The hard hat will stand as a symbol, along with our great flag,” he said, “for freedom and patriotism and our beloved country”.

January 13, 2023

The greatest conspiracy in ancient art

Filed under: Architecture, Europe, Greece, History, Science — Tags: , , , — Nicholas @ 02:00

BBC Reel
Published 7 Sep 2022

Do we have a bias against colour in classical art?

Matt Wilson explores prejudices that have built up over centuries – leading to what has been labelled ‘chromophobia’, the subject of an exhibition at New York’s Metropolitan Museum of Art.

Wilson finds out why we don’t value colour, questioning a centuries-old misunderstanding. As Chroma’s curator Sarah Lepinski tells him: “It’s important that audiences come to understand the way they see ancient Greek and Roman sculpture isn’t the way it was first created.”
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December 25, 2022

Repost – “Fairytale of New York”

Filed under: Europe, Media, USA — Tags: , , , — Nicholas @ 02:00

Time:

“Fairytale of New York” by The Pogues featuring Kirsty MacColl

This song came into being after Elvis Costello bet The Pogues’ lead singer Shane MacGowan that he couldn’t write a decent Christmas duet. The outcome: a call-and-response between a bickering couple that’s just as sweet as it is salty.

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November 21, 2022

City Minutes: Colonial America

Overly Sarcastic Productions
Published 22 Jul 2022

Colonial-era North America was a busy place, so let’s take a quick look through some of the major players from the perspective of the lands & cities they inhabited.

SOURCES & Further Reading: Lectures from The Great Courses: “1759 Quebec – Battle For North America” from The Decisive Battles of World History by Gregory Aldrete, “The American Revolution” from Foundations of Western Civilization II by Robert Bucholz, “North American Peoples and Tribes” from Big History of Civilizations by Craig Benjamin, “The Iroquois and Algonquians Before Contact” from Ancient Civilizations of North America by Edwin Barnhart, “Iroquoia and Wendake in the 1600s”, “Indian-European Encounters 1700-1750”, “The Seven Years War in Indian Country” and “The American Revolution Through Native Eyes” from Native Peoples of North America by Daniel M. Cobb, Britannica articles “New York” & “Boston” https://www.britannica.com/place/New-… & https://www.britannica.com/place/Bost…
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October 10, 2022

How tall?

Filed under: Architecture, Government, History, USA — Tags: , — Nicholas @ 05:00

An Englishman in New York” contemplates the ideal heights of city buildings:

I have often wondered what the maximum number of storeys for a good street is. No doubt an individual building can be indefinitely high, in the right setting. But this surely cannot be true of streets: a street with a thousand storeys would either be terrifyingly dark and claustrophobic, if the street were of normal width, or vast and bleak, if its width were scaled up to correspond with its height. So there must be some maximum beyond which pleasing street-based urbanism becomes impossible.

Some people think that the maximum is two or three. These people often believe that one is moving into inhumane scales when one goes above this point. Growing up in London, I knew the maximum must be at least four or five, since that is the norm for the Georgian terraces. I have a distinct memory of visiting Paris and realising it could not be less than eight, since that is the norm for the Belle Epoque.

Visiting Manhattan for the first time, I find it must be more still. The streets of Midtown Manhattan, each 60 feet wide, are often built up to ten or twelve storeys, with four or six more slightly set back above. The avenues, 100 feet wide, are often built up to fifteen or twenty storeys, with another five or ten set back. And to be clear: I refer to the height at which they are continuously built up, excluding the towers that rise above. The avenues of New York are perhaps not paradigmatic great streets, notably because they are almost invariably packed with four lanes of traffic. But their underlying form is good, as is borne out in the handful of cases in which they have been partly pedestrianised.

These streets evolved under New York’s famous 1916 building regulations. Before 1916, New York landowners could essentially build as high as they liked, and this did indeed generate streets that were sometimes rather menacing (pictured below left). The 1916 system was designed to allow as much height as possible while preserving the amenity of the street, indexing the height of the buildings to the width of the street and setting back the upper storeys in the time-honoured European fashion (pictured below right). This system lasted until 1961, when it was replaced with modernist regulations designed to generate slab blocks standing on open plazas; the results of this were so obviously inferior that the older system has been partly reinstated.

A pre-1916 street; a post-1916 avenue

My sense is that Manhattan’s tallest 1916-61 streets could not take many more storeys without losing amenity: the regulators basically succeeded in allowing as much height as possible without compromising the public spaces. In a city at a more southerly latitude, where the light is more intense, perhaps a few could be added; and perhaps the avenues could be widened further, with a corresponding growth in the buildings. It is hard to judge imaginary streets. But at any rate, New York shows we can go a lot higher than I had once supposed: there can be great streets with twenty storeys, five or ten more under a light plane, and more again in isolated towers.

And on grid-pattern streets:

Gridiron street plans have been used for planned cities in many times and places — in Harappa, in Dynastic China, in European Antiquity, even in the Middle Ages — so I assume there must be something very good about them. But I have never quite worked out what it is. One annoying thing about gridiron plans is the great frequency of road crossings. Walking the 3.2 miles from the Empire State Building to 1 Wall Street, one must wait, by my count, at 62 traffic lights. Walking the 3.3 miles from the Tower of London to Buckingham Palace, one encounters only 12, along with 8 crossings without lights that probably do not require waiting.

That is a slightly extreme example, but I think frequency of crossings is a general truth about gridirons. A gridiron distributes crossing points evenly and regularly, such that there is no way to reduce the number that one passes. If one wants to go three blocks east and twelve blocks south in Manhattan, there is no way one can avoid traversing fifteen roads. In an organic street plan with an equal overall density of roads, the crossings will be grouped in irregular ways. If one walked randomly, one would average the same number of crossings. But of course people do not walk randomly: one chooses one’s route, with a view in part to reducing the number of roads one has to cross. And so, rather picturesquely, the street plans long called “irrational” are in this respect preferable precisely because they are used by rational creatures.

October 6, 2022

The pendulum swings back toward institutionalization

Filed under: Health, History, Liberty, Media, USA — Tags: , , , , — Nicholas @ 03:00

During the 1950s and 60s, many mental institutions were shut down due to concerns about the way the patients in those institutions were being treated. Those suffering from mental health issues were, to a large degree, just discharged into the larger community with few supports to help them re-integrate. Today, the concerns about severely mentally ill peoples’ actions may be pushing the system back toward some form of formal re-institutionalization, as Michael Shellenberger reports for Common Sense:

William Norris, shackled sitting upright on his bed at Bedlam, 1838.
Engraving by Ambroise Tardieu, Des maladies mentales Esquirol via Wikimedia Commons.

Though it is difficult to get an exact estimate, a large body of research makes clear that people like Zisopoulos, Mesa, and Simon are just three among hundreds of cases of people in New York alone — to say nothing of cities like Los Angeles, Seattle, San Francisco and others — in which mentally ill people off their medication have assaulted or killed people. And if you think the problem is getting worse, you are right.

In 2021, felony assaults in New York’s subway were almost 25 percent higher compared to 2019, despite a lower ridership because of the pandemic. The number of people pushed onto tracks rose from 9 in 2017 to 20 in 2019 to 30 in 2021. Psychiatrists and emergency department workers in San Francisco and Los Angeles tell me that they have seen a significant increase in homeless patients in psychotic states over the last few years.

How have we arrived at the point where we leave people with psychosis to their demons, and leave the public to take their chances? How have we allowed so many of our cities to have no decent plans or places for the burgeoning number of the violent mentally ill on the streets?

There are two major forces at work. The first is that the U.S. never created a functioning mental health care system. The second is that powerful groups have effectively prevented dangerously mentally ill people from getting treatment.

Starting in the late 19th century, the U.S. created large psychiatric hospitals, often in the countryside, known as asylums, for the mentally ill. Asylums were a major progressive achievement because they delivered, for many decades, significantly more humane, evidence-based care to people who, until then, had often been neglected, abused, or even killed.

But by the middle of the 20th century, the reputation of psychiatric hospitals was in tatters — and deservedly so. Conditions in many of them were appalling, even barbaric. People who were not severely mentally ill were sometimes subjected to years of involuntary hospitalization.

Many reformers just wanted better funding and oversight, but other reformers were more radical, and proposed shutting the hospitals down entirely and replacing them with community-based clinics. Some reformers claimed that serious mental illnesses were the result of poverty and inequality, not biology, and argued that they could be cured through radical social change.

The reformers largely won. State hospitals were shut down in droves before sufficient community centers could be built to treat the suffering. Over the next two decades, as state mental hospitals emptied out, many released patients ended up on the street, or incarcerated. Those community clinics that did start operating tended to treat “the worried well” — those suffering from comparatively low-level anxiety and depression, rather than psychosis.

Decades later, governments were still cutting funding for the treatment of the mentally ill. New York State in 2010 reduced Medicaid reimbursement for inpatient stays of the mentally ill in hospitals beyond 12 days. As a result, New York hospitals released the mentally ill earlier than they should have. From 2012 to 2019, the number of mentally ill adults in inpatient psychiatric care in hospitals and mental institutions in New York City declined from 4,100 to just 3,000. Meanwhile, the number of seriously mentally ill homeless people rose from 11,500 to 13,200.

The story is similar in California. Between 2012 and 2019, more than one-third of the group homes in San Francisco that served mentally ill and disabled people under the age of sixty closed their doors. Why? The measly Medi-Cal and Medicare reimbursement of $1,058 per person per month, and rising estate prices, made it more valuable for the private owners of group homes to sell than to keep operating them.

At the national level, the same dynamic was in play. The U.S. as a whole lost 15,000 board and care beds for the mentally ill and disabled between 2010 and 2016. Today, approximately 121,000 mentally ill people are conservatively estimated to be living on America’s streets.

September 28, 2022

This Is Why We Can’t Have Nice Infrastructure

Filed under: Architecture, Bureaucracy, Government, USA — Tags: , , , , , — Nicholas @ 02:00

Kite & Key Media
Published 31 May 2021

America is a land of constant progress. Sometimes it seems like there’s nothing we can’t accomplish. And then we try to build something…

In recent years, infrastructure projects have taken way too long and cost way more than they should. Boston’s “Big Dig”, for example, took 15 years and cost more than 5x as much as projected. California’s High-Speed Rail was supposed to run between L.A. and San Francisco by 2020. Instead, some track nowhere near either city might be ready by 2027.

Why can’t America build quickly or cost effectively anymore? A well-intentioned regulatory law from the 1970s has a lot to do with it…

When the National Environmental Policy Act (NEPA) first took effect in the 1970s, the environmental impact analysis it required from builders before a project could begin would often run less than 10 pages. Today, the average is more than 600 pages.

Maybe delays and ballooning costs are worth it to protect the planet, right? Here’s the crazy part: NEPA doesn’t even guarantee that. In some cases, it’s actually making us less green.
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August 18, 2022

QotD: Nostalgie de la boue

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

TWS suggests we take a hard look at the concept of nostalgie de la boue:

    Nostalgie de la boue (French: “nostalgia for mud”) is the attraction to low-life culture, experience, and degradation, found at times both in individuals and in cultural movements … Tom Wolfe described a party in New York in 1970: “It was at this party that a Black Panther field marshal rose up beside the north piano — there was also a south piano — in Leonard Bernstein’s living room and outlined the Panthers’ ten-point program to a roomful of socialites and celebrities, who, giddy with nostalgie de la boue, entertained a vision of the future in which, after the revolution, there would no longer be any such thing as a two-story, thirteen-room apartment on Park Avenue, with twin grand pianos in the living room, for one family.”

I think TWS is right:

    It explains everything from those parties where they pretend to eat people and the Podesta brothers love of pedo-murder art to the Jersey Shore and all rap music. People of Wal-Mart and people who enjoy mocking them. The idea covers everything happening.

Back in the days, they called all that “authenticity”. The Working Man ™ was supposed to have an “authenticity”, a raw experience of life, that the Intelligentsia did not, so the Intelligentsia made it their mission to ape “authentic” proletarian manners and mores. That’s why every self-styled “Intellectual” since Marx has carried on like an unbathed schizophrenic hobo — they think they’re being “authentic”.

It never occurs to them that this is grossly insulting to The Workers they’re supposedly helping, because of course they never ever meet any Workers — they imagine how they think a longshoreman would act, and then go do that.

I have far more respect for “the People of Walmart” than I do for those who make fun of them, because “the People of Walmart” have been beaten down and brutalized by the dominant culture. They’ve had all their self-respect kicked out of them by little college snots with Gender Studies degrees. It’s like the peasantry in pre-Revolution Russia: Everything the intellectuals said about the nobility was true … but everything the nobility said about the serfs was also true. It was a chicken-and-egg problem with no solution save one.

I also have some respect for Walmart as an institution. Yeah, I know, it’s cheap Chinese shit, but trust me: Though I didn’t grow up poor, you could see “poor” from my house for a lot of my childhood. I don’t recall having Walmart back then, but K-Mart’s Blue Light Specials improved our day to day quality of life enormously. And when I first got out on my own, I decorated my entire first apartment in Walmart — it wasn’t fancy, but it worked, and I had a hell of a lot more stuff that I could actually use than I ever could’ve afforded any other way.

You want to make fun of Walmart, and the people who shop there? Ok, fine, motherfucker, but first try living in a trailer where your couch is patched up with duct tape, and go to school wearing your California cousins’ hand me down clothes, so that you’re dressed like a surfer when you’re 500 miles from the nearest ocean.

I will never, ever understand this. You can choose to be ugly, and to surround yourself with ugliness. Or you can choose NOT to do that. Why would anyone pick the former?

Severian, “Friday Mailbag”, Founding Questions, 2022-05-13.

March 4, 2022

QotD: “Avoid New York City”

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

It [NYC] smells terrible, the people are rude, and everything costs at least three times more than it should, for no discernible increase in quality. Most activities are crowded and overrated (e.g. Broadway plays such as Les Miz), food in the “best” restaurants is no better than you’ll get in any good restaurant in your home town, and walking in the streets of Manhattan is as close to a contact sport as you’ll get off a rugby field. Don’t buy into the hype; New York sucks. If you can make it there, you probably have organized crime ties (just like Sinatra did).

Kim du Toit, “Don’t Do That”, Splendid Isolation, 2019-01-28.

February 7, 2022

American pizza

Filed under: Food, History, Italy, USA — Tags: , , , — Nicholas @ 03:00

At An Eccentric Culinary History, H.D. Miller makes a strong case for pizza being more an American dish than an Italian one:

“Pizza” by rdpeyton

Today, standing atop the sprawling edifice that is the American restaurant industry, it’s hard to imagine a time when pizza wasn’t popular. But, prior to World War Two, pizza was barely known in the United States outside of a few Italian enclaves in the Northeast. For all of the praise heaped upon Lombardi’s in New York City, until the war, few people north of Houston Street had heard of it, or the dish it served.

From the mid-19th century forward, there were plenty of Italians in America, in places like New York, New Orleans and San Francisco. Most of those early Italian immigrants — around 75,000 before 1880 — were from northern Italy, not the South, and the restaurants they built were usually serving multi-course, table d’hôte meals of meat, bread, macaroni, wine and coffee at reasonable prices. The model was Caffe Moretti’s in Manhattan. Established in 1858 by Stefano Morretti, an ex-seminarian from the Veneto, Morretti’s offered diners generous portions and cheap prices. It did not, however, offer pizzas.

I have to emphasize this, you couldn’t order a pizza in the vast majority of Italian restaurants in America prior to 1945. And the reason you couldn’t order a pizza in Italian restaurants is because pizza isn’t Italian.

Let me repeat that: Pizza isn’t Italian.

Pizza is Neapolitan. It’s a distinct speciality of Naples, developed at at time when Italy didn’t even exist as a nation. Saying pizza is Italian is like saying haggis is British. It might be technically true, but not really.

As in America, prior to the 1950’s, pizza wasn’t something most Italians knew or cared about. In 1900, there were supposedly no pizzerias in Italy anywhere outside of the medieval walls of Napoli. You couldn’t even get pizza in the suburbs. Pizza was strictly street food for poor people in the crowded tangled alleys near the port. […]

In other words, pizza was not something the average Tuscan, Ligurian or Venetian would have thought suitable for a sit-down meal. Or, if they ever did think of it, it was to revile pizza as oily, unappetizing and a likely vector of cholera. This is because Naples was really famous at the time for being dirty and disease-ridden. (If you’re serious about early pizza history, one that strips away the just-so stories, then go read Inventing the Pizzeria by Antonio Mattozzi.)

What brought pizza to America was the mass immigration of southern Italians between 1880 and 1910, when more than 4 million people moved to the United States. That’s why Lombardi’s didn’t get going until 1905, when there were finally enough Neapolitans in Little Italy to keep the doors open.

The same dynamic played out in South America, in Argentina, Uruguay and Brazil. The first successful pizza restaurant in the world located outside of Naples was founded in Buenos Aires in 1882, when a Neapolitan immigrant baker named Nicolas Vaccarezza started selling the pies out of his shop in Boca. For reference purposes, a decade earlier, an attempt to open a pizzeria in Rome, Italy, had ended in bankruptcy, meaning, at the turn of the last century, you could get a pizza in Buenos Aries, São Paulo or New York, but not in Rome, Florence or Venice.

H/T to Ed Driscoll for the link.

February 6, 2022

Quebec Papal Zouave’s Ceremonial Gewehr 71/84

Filed under: Cancon, Europe, Germany, History, Italy, Military, USA, Weapons, WW1 — Tags: , , , , — Nicholas @ 02:00

Forgotten Weapons
Published 4 Oct 2021

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https://www.floatplane.com/channel/Fo…

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Here’s a rifle with an interesting twisting history …

This began life as a German military Gewehr 71/84, made in 1888. It was issued to a unit, but eventually replaced by the Gewehr 1888. It was sold to the Francis Bannerman company at some point around 1900, as part of a big batch of surplus weapons (Bannerman was a massive international dealer in arms and military equipment). Moving ahead a few years, World War One breaks out and prompts the organization of a couple Canadian “Home Guard” units. The Montreal Home Guard has some money, and buys a batch of Savage Model 99 lever action rifles (in .303 Savage, interestingly). The Quebec Home Guard isn’t quite so well-heeled, so they go to Bannerman to see what they can afford. Bannerman sells them a batch of Gewehr 71/84 tube-magazine repeating rifles, in the same configuration as when they were sold off by the German military.

Incidentally, I believe these become the only Mauser rifles formally purchased and issued by the Canadian government, when they are acquired by the Home Guard. At any rate, after the war ends, a subset of those old rifles are given to the Quebec Papal Zouaves, a ceremonial vestige of the Quebecois military volunteers who went to Italy in the 1860s to help defend the Papacy during Italian unification. By this time, the Zouaves are basically just acting as guards in parades, and they crudely cut down the 71/84s, removed their magazines, and fit them with cut-down British Snider bayonets for use as single-shot, blank-firing arms.

Quite the journey, right? And also a reminder that sometimes what looks like sporterized junk is actually something with distinct historical provenance …

Many thanks to Mike Carrick of Arms Heritage Magazine for providing me access to film this example!

Contact:
Forgotten Weapons
6281 N. Oracle 36270
Tucson, AZ 85740

January 4, 2022

Ayn Rand: The Virtue of Selfishness

Filed under: Books, History, Liberty, Media, Russia, USA — Tags: , , , , — Nicholas @ 02:00

Biographics
Published 21 Jan 2021

Pretty excited for our first weird comment section of 2021.

Simon’s Social Media:
Twitter: https://twitter.com/SimonWhistler
Instagram: https://www.instagram.com/simonwhistler/

Source/Further reading:

Britannica biography: https://www.britannica.com/biography/…

Biography: https://www.biography.com/writer/ayn-…

American National Biography: https://www.anb.org/view/10.1093/anb/…

Biography via the Ayn Rand Institute: http://aynrandlexicon.com/about-ayn-r…

Claremont Review of Books, two biographies of Ayn Rand: https://claremontreviewofbooks.com/wh…

NY Mag: https://nymag.com/arts/books/features…

Slate, the liberal view, but some good details on her childhood: https://slate.com/culture/2009/11/two…

Rand and religion: https://www.wsj.com/articles/can-you-…

Rand and social security: https://www.snopes.com/fact-check/ayn…

Sex in The Fountainhead: https://medium.com/curious/discussing…

February Revolution in Russia: https://www.iwm.org.uk/history/what-w…

October Revolution in Russia: https://www.history.com/topics/russia…

December 25, 2021

Repost – “Fairytale of New York”

Filed under: Europe, Media, USA — Tags: , , , — Nicholas @ 02:00

Time:

“Fairytale of New York,” The Pogues featuring Kirsty MacColl

This song came into being after Elvis Costello bet The Pogues’ lead singer Shane MacGowan that he couldn’t write a decent Christmas duet. The outcome: a call-and-response between a bickering couple that’s just as sweet as it is salty.

November 27, 2021

QotD: The zombie that used to be Abercrombie & Fitch

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

Back when Abercrombie & Fitch was the NYC outfiter for affluent sportsmen, it carried high end guns and fishing tackle and outdoor equipment. Its Madison Avenue store had a shooting range and a casting pool on the roof. Griffin & Howe custom rifles, London best shotguns, and Payne fly rods were waiting there for sale. Alas! the real Abercrombie & Fitch died in the mid-1970s.

The name changed hands repeatedly and was revived in the late 1990s as a completely different kind of entity. The new revival markets sissy fashions to metrosexuals. It’s rather as if after Papa Hemingway shot himself, his name was sold repeatedly, and revived decades later as “Ernestine Hemingway”, an authoress of Gay Romance Novels.

David Zincavage, “From the Good Old Days: Abercrombie & Fitch, Change Sucks”, Never Yet Melted, 2021-08-24.

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