In the Washington Examiner, Yuan Yi Zhu reviews The Truth About Empire: Real histories of British Colonialism edited by Alan Lester:
… the story fitted awkwardly with the new dominant historical narrative in Britain, according to which the British Empire was an unequivocally evil institution whose lingering miasma still corrupts not only its former territories but also modern-day Britain.
When Kipling lamented, “What do they know of England, who only England know?” he was not being elegiac as much as describing a statistical fact. Contrary to modern caricatures, apart from episodic busts of enthusiasm, Britons were never very interested in their empire. At its Victorian peak, the great public controversies were more likely to be liturgical than imperial. In 1948, 51% of the British public could not name a single British colony; three years later, the figure had risen to 59%. Admittedly, this was after Indian independence, but it should not have been that hard. Proponents of the “imperial miasma” theory are right in saying that British people are woefully ignorant about their imperial past; but that was the case even when much of the world was colored red.
The Truth About Empire: Real Histories of British Colonialism is a collection of essays edited by Alan Lester, an academic at the University of Sussex who has been at the forefront of the cultural conflict over British imperialism on the “miasma” side — though, like all combatants, he denies being a participant. Indeed, one of the book’s declared aims is to show that its contributors are not engaged in cultural warring.
Their nemesis, whose name appears 376 times in this book (more often than the word “Britain”) is Nigel Biggar, a retired theologian and priest at the University of Oxford. In 2017, Biggar began a project to study the ethics of empire alongside John Darwin, a distinguished imperial historian. The now-familiar academic denunciations then came along, and Darwin, on the cusp of a quiet retirement, withdrew from the project.
Lester was not part of the initial assault on Biggar but has since then emerged as his most voluble critic. He disclaims any political aims, protesting that he and his colleagues are engaged in a purely scholarly enterprise, based on facts and the study of the evidence.
Yet some of Lester’s public interventions — he recently described a poll showing that British people are less proud of their history than before as an “encouraging sign” — are hard to square with this denial. Biggar, by contrast, is refreshingly honest that his aims are both intellectual and political. I must add that both men are serious scholars, which is perhaps why neither has been able to decisively bloody the other in their jousts.
[…]
“What about slavery?” asks Dubow’s Cambridge colleague Bronwen Everill. Unfortunately, her four pages, which read like a last-minute student essay, do not enlighten us. The most she can manage is to point to an 18th-century African monarch abolishing the slave trade as evidence that the British do not deserve any plaudits for their abolitionist efforts across the world, whose cost has been estimated at 1.8% of its gross domestic product over a period of 60 years.
Meanwhile, Abd al Qadir Kane, Everill’s abolitionist monarch, only objected to the enslavement of Muslims but not to slavery generally, his progressive reputation resting mainly on the misunderstandings of Thomas Clarkson, an overenthusiastic English abolitionist. (Either cleverly or lazily, Everill quotes Clarkson’s misleading account, thus avoiding the need to engage with the historiography on Islamic slavery in Africa.)
Everill’s central argument is that abolitionism allowed Britain to rove the world as a moral policeman and to overthrow rulers who refused to abolish slavery. It is never clear, however, why this was morally bad. If anything, Britain did not go far enough: Well into the 1960s, British representatives still manumitted slaves on an ad hoc basis in its Gulf protectorates, when the moral thing would have been to force their rulers to abolish slavery, at gunpoint if necessary.
