I hate rumor. Perhaps I hate it more because I grew up in a village.
The people who imagine villages are idyllic and every person in it loves the other like a brother or sister, have no knowledge of people — or reality. Sure, in many villages in isolated places, most of the people there are related to some degree. This was not true where I grew up, because the village was already in the process of exploding into a large-city suburb. It wasn’t visible to me as a child, because it was so slow, and newcomers still took years to integrate, but it it had been going on for so long that the appellation of “aunt” given to any grown woman by any child was just courtesy, not truth. Still, had we been all related, people who imagine that makes for harmonious living must have been only children and the children of only children.
No, never mind, I’m being silly. Those people are actually enormous racists and oikophobes. Hating their own home, they imbue places far away, particularly those inhabited by people who tan more than they do, with the qualities of heaven. They also in the process make those people-who-tan (or as I always think when I’m the object of this type of thought, and yes, I am, it’s what enables them to think themselves my intellectual superiors a-priori “Little brown peoples”) less than human. They (we) are not people with our own agency, and all the virtues and vices of mankind, but sort of little pets, perfect, well behaved and needing both the protection of our masters, the pale enlightened, and their pat on the head for how good we are. (Most of the left’s ideas on “defeating colonialism” envision themselves as benevolent colonial masters. In fact, the colonialism of Marxist ideas in Africa is what has made it hell on Earth, far worse than any colonial overseers could do. By turning their best and brightest into Marxist apostles at our “finest universities” they get to send these ideas back to Africa. There was some idea they would flourish there among people unsullied by greed and the wish to succeed individually (yes, it’s that racism again. It is inherent in the left’s contrived “celebration” of black people, Kwanza, which is really a celebration of socialist principles. And no, is in no way African. It was invented in the US. For one there isn’t such a thing as an “African” holiday. The continent is as or more varied than Europe (because transport was near impossible for most of its existence, tribes and villages were very isolated indeed.)) It didn’t. Instead it has made Africa worse than ever before. And this was done by turning its favorite sons, its brightest sparks into poison pills. Colonialist Marxism is appalling and responsible for the deaths of millions. As is Marxism everywhere.)
Sarah Hoyt, “Painted All In Tongues”, According to Hoyt, 2017-03-20.
March 25, 2019
QotD: Village life
March 9, 2019
Anglo-Zulu War | 3 Minute History
Jabzy
Published on 30 Dec 2014Anglo-Zulu War
March 6, 2019
QotD: Teaching evolution in the “Bible Belt”
I teach college in a small city in Arkansas, deep in the American Bible Belt. I am a historian of Africa and in my department that means that I also teach a world history survey. I always start with the expansion of modern humans out of Africa and their encounter with other types of humans: Neanderthals, Homo erectus, Denesovians and what seems like an ever-growing list of newly discovered human-like creatures. It’s less the case now, but when I started twenty years ago this part of the course was initially met with polite but firm resistance, which gradually gave way to a sort of furtive curiosity. I eventually realized that even my cleverest students knew very little about human evolution except that it was false and that they were supposed to reject it. They came to the university having been taught that evolution was part of a larger attack on their faith and values, but they had never really been exposed to anything but a sort of parody version of it. A small number of them accepted evolutionary theory, but being a Darwinian in rural Arkansas was usually more about youthful rebellion and non-conformity than it was about informed, rational consideration of evidence.
Once we got past the denunciation or acceptance of evolutionary theory as a form of tribal affiliation, I found students to be deeply curious about it. It was such a taboo subject that their high school teachers had only skimmed over it and often with some careful personal distancing from the material. So the opportunity to delve into the details of this forbidden knowledge was intellectually thrilling for them. Despite the excitement engendered by the topic only a few changed their minds; most did not.
My students had grown up in communities where evolutionary theory was so wrong, so contrary to the accepted worldview of all decent people, that the only acceptable way to talk about it was to denounce it or reject it. The result was that most of my students rejected evolution, but getting a chance to learn about it was profoundly exciting, even if most of them were too conformist (these were Honors students after all) to change their positions.
Erik Gilbert, “Liberal Orthodoxy and the New Heresy”, Quillette, 2019-02-04.
February 26, 2019
Laissez-faire versus “Fairtrade”
In the Guardian, a sad tale of the fading bright hopes of the (relatively small number of) affluent westerners who passionately supported the “Fairtrade” movement:
When, in 2017, Sainsbury’s announced that it was planning to develop its own “fairly traded” mark, more than 100,000 people signed a petition condemning the move. Today, on the eve of Fairtrade Fortnight, the fact that most supermarkets have moved away from the standards developed by the Fairtrade Foundation is worrying.
While some grocery chains have sought the foundation’s stamp of approval, many have gone their own way. This means most consumers have little sense of which organisation is doing what to protect the wages and rights of developing world workers. Over the next two weeks, the foundation plans to focus its publicity efforts on cocoa farmers in west Africa and the way the Fairtrade mark can improve their lives.[…]
That is a sad situation. After the great financial crash of 2008, a commodity boom that lasted from 2013 to 2017 turned into a slump that has robbed farmers and developing world governments of vital cash. Just as they were managing to stabilise their finances and set aside money to invest, the world price tumbled and wiped out their profit. Fairtrade practices protect farmers from this sort of setback and allow them to plan for the future.
Of course they have their critics. These are most mostly from the US – people who favour unfettered markets and seek to undermine the Fairtrade ideal, saying it is a form of protectionism that dampens innovation and ultimately ruins farms.
Theirs is an almost religious adherence to the free market that discounts the gains in stability and security that Fairtrade provides, and the scope of the community premium to promote universal education and the rights of women.
But without large employers making strides to adopt the standardised and transparent Fairtrade practices put forward by the foundation, it will be left to consumers to drive the project forward.
At the Continental Telegraph, Tim Worstall responds:
The Guardian tells us that the Great White Hope of global trade, Fairtrade, isn’t in fact working. On the basis that no one seems to be doing very much of it. To which the answer is great – for the only fair trade is laissez faire.
This does not mean that Fairtrade should not have been tried – to insist upon that would be to breach our basic insistence upon the value of peeps just getting on with doing what they want, laissez faire itself. But the very value of that last is that we go try things out, see whether they work and if they don’t we stop doing them. If they do then great, we do more of them.
[…]
So, trying out Fairtrade, why not? Let’s go see how many other people feel the same way? In exactly the same way we find out whether people like Pet Rocks, skunk or Simon Cowell. Product gets put on the market we see whether it adds to human welfare or not. If people value it – and revealed preferences please, by actually buying it – at more than the use of those scarce resources in other uses then that’s adding to human welfare and long may it thrive. If it doesn’t, if it’s subtracting value from the human experience, then we’ll stop doing it as those trying go bust.
This is not an aberration of the system it is the system and it’s why laissez faire works. Peeps get to do whatever and we keep doing more of what works, less of what doesn’t.
Fairtrade? No, I never thought it was going to work as anything other than virtue signalling for Tarquin and Jocasta but that’s fine. Why shouldn’t Tarquin and Jocasta gain their jollies by virtue signalling? As it turns out, now that we’ve tried it, no one else gives a faeces*. So, we can stop. Except, obviously enough, for those specialist outlets like the Co Op where the odd can still gain their jollies. It being that very mark of a laissez faire, liberal, society that the jollies of the odd are still catered to in due proportion to the desire for them.
*From Gibbon, all the fun stuff’s in Latin.
January 27, 2019
Churchill Tank vs German 88 – Tunisia 1943
Mark Felton Productions
Published on 19 Dec 2018The Battle of Steamroller Farm in Tunisia in 1943 is notable for how much damage a pair of British Churchill tanks managed to inflict on the Germans, whom they surprised after climbing a ‘tank-proof’ ridge. Find out the full thrilling story of the tough Churchill in action.
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January 25, 2019
The Royal Canadian Regiment and The Battle of Paardeberg
The History Guy: History Deserves to Be Remembered
Published on 1 Jan 2019The forgotten history of a storied regiment. This is the second episode of a special holiday series featuring the History Guy’s hat collection. It was originally made as exclusive content for the channel’s patrons on Patreon. You can get exclusive content too by giving as little as one dollar a month to The History Guy at https://www.patreon.com/TheHistoryGuy.
This is original content based on research by The History Guy. Images in the Public Domain are carefully selected and provide illustration. As images of actual events are sometimes not available, images of similar objects and events are used for illustration.
All events are portrayed in historical context and for educational purposes. Those who do not learn from history are doomed to repeat it.
he History Guy: History Deserves to Be Remembered is the place to find short snippets of forgotten history from five to fifteen minutes long. If you like history too, this is the channel for you.
January 19, 2019
Stopper 37mm: A Simple South African Riot Control Gun
Forgotten Weapons
Published on 29 Dec 2018http://www.patreon.com/ForgottenWeapons
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The Stopper is a simple 37mm single shot riot control gun designed by Andries Piek in 1980. The South African police services were at that time using 37mm guns made by Federal Labs in the US, dating back to the 1930s, and the international embargo on South Africa made it impossible to get parts and do basic maintenance on those arms. So Piek (whose other work included the BXP carbine/SMG and design improvements to the LDP/Kommando) whipped out the Stopper in all of two weeks to provide a new domestic-production 37mm weapon for the police.
The Stopper is a simple break-action gun, with a manually cocked, single action, hammer-fired trigger mechanism. Two versions were made, one with the front grip and one without, and all were fitted with collapsing stocks. Production began in 1982 and ran until 1999, by Mitco Special Products under the Milkor name.
As an interesting postscript, Piek was inspired by seeing Christopher Walken using a Mannville 25mm revolving gas gun in the movie Dogs of War to make something similar in 37mm or 40mm. The gun he designed to this end became the Milkor MGL, adopted by South Africa in 1983 and by the US Marine Corps in 2005.
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December 29, 2018
Helping Africa become less poor
In the Washington Examiner, Tim Worstall explains how and why Africans will benefit from adopting western agricultural methods:
No doubt much to the annoyance of the real farming types, Africa is starting to adopt American industrial farming practices. Thankfully, this is going to make Africa and its residents vastly richer. Tyson (that enemy of everything the organic and slow-food movements hold dear) is working and investing to bring the U.S. system of broiler chicken production to the world’s poorest continent, thereby making it less poor.
[…]
To an economist, everything is a technology. A supermarket is a technology, a mobile phone system, medieval peasantry is a technology, and so is battery farming of broiler hens. A technology is a method of doing something and battery farming is a more advanced, because it’s more productive, technology than the medieval techniques. Most of Africa would be overjoyed to have something as productive as that peasantry our own forefathers suffered through.
Places and people are poor because they use older and less productive technologies. As Paul Krugman’s possibly finest essay points out (and his finest is very good indeed), when a place is using technologies as productive as a richer place, then those users are as rich. That’s just the definition: We’re richer if we get more output from our input of labor. Adopt technologies that are more productive, and we become richer.
The reason places like Africa are poor is not because of capitalism, exploitation, the residues of colonialization, or even the long, dark shadow of the slave trade. Nor is it poor even because of idiotic socialism or the propensity of politicians to run off with the national treasury. You can blame any selection of those as you wish, and with some of them you’d even be right, but they are all proximate causes. The ultimate reason is simply that poor places are using less productive technologies, richer ones more productive. All of those varied things can be blamed for reducing the use of more advanced technologies, but it is the lack of technological advance itself that causes the poverty.
December 28, 2018
November 27, 2018
QotD: Gandhi’s view of India as a nation
No one questions that the formative period for Gandhi as a political leader was his time in South Africa. Throughout history Indians, divided into 1,500 language and dialect groups (India today has 15 official languages), had little sense of themselves as a nation. Muslim Indians and Hindu Indians felt about as close as Christians and Moors during their 700 years of cohabitation in Spain. In addition to which, the Hindus were divided into thousands of castes and sub-castes, and there were also Parsees, Sikhs, Jains. But in South Africa officials had thrown them all in together, and in the mind of Gandhi (another one of those examples of nationalism being born in exile) grew the idea of India as a nation, and Muslim-Hindu friendship became one of the few positions on which he never really reversed himself. So Gandhi — ignoring Arabs and Turks — became an adamant supporter of the Khilafat [Caliphate] movement out of strident Indian nationalism. He had become a national figure in India for having unified 13,000 Indians of all faiths in South Africa, and now he was determined to reach new heights by unifying hundreds of millions of Indians of all faiths in India itself. But this nationalism did not please everyone, particularly Tolstoy, who in his last years carried on a curious correspondence with the new Indian leader. For Tolstoy, Gandhi’s Indian nationalism “spoils everything.”
Richard Grenier, “The Gandhi Nobody Knows”, Commentary, 1983-03-01.
November 2, 2018
QotD: Modern men are “the sorriest cohort of masculine Homo sapiens to ever walk the planet”
A new book claims even modern athletes could not run as fast, jump as high, or have been nearly as strong as our predecessors.
The book, Manthropology: The Science of the Inadequate Modern Male, by Australian anthropologist Peter McAllister, describes many examples of the inadequacy of the modern male, calling them as a class, “the sorriest cohort of masculine Homo sapiens to ever walk the planet.”
Given spiked running shoes, Indigenous Australians of 20,000 years ago could have beaten today’s world record for running 100 and 200 meters. As recently as last century, some Tutsi males in Rwanda could have easily beaten the current high jump world record, and bodybuilders such as Arnold Schwarzenegger would have been no match in an arm wrestle with a Neanderthal woman.
Twenty thousand years ago six male Australian Aborigines chasing prey left footprints in a muddy lake shore that became fossilized. Analysis of the footprints shows one of them was running at 37 kph (23 mph), only 5 kph slower than Usain Bolt was traveling at when he ran the 100 meters in world record time of 9.69 seconds in Beijing last year. But Bolt had been the recipient of modern training, and had the benefits of spiked running shoes and a rubberized track, whereas the Aboriginal man was running barefoot in soft mud. Given the modern conditions, the man, dubbed T8, could have reached speeds of 45 kph, according to McAllister.
McAllister also presents as evidence of his thesis photographs taken by a German anthropologist early in the twentieth century. The photographs showed Tutsi initiation ceremonies in which young men had to jump their own height in order to be accepted as men. Some of them jumped as high as 2.52 meters, which is higher than the current world record of 2.45 meters.
Lin Edwards, “Modern men are wimps, according to new book”, Phys.org, 2009-10-21.
August 25, 2018
QotD: India’s caste system
… Gandhi, born the son of the Prime Minister of a tiny Indian principality and received as an attorney at the bar of the Middle Temple in London, [began] his climb to greatness as a member of the small Indian community in, precisely, South Africa. Natal, then a separate colony, wanted to limit Indian immigration and, as part of the government program, ordered Indians to carry identity papers (an action not without similarities to measures under consideration in the U.S. today to control illegal immigration). The film’s lengthy opening sequences are devoted to Gandhi’s leadership in the fight against Indians carrying their identity papers (burning their registration cards), with for good measure Gandhi being expelled from the first-class section of a railway train, and Gandhi being asked by whites to step off the sidewalk. This inspired young Indian leader calls, in the film, for interracial harmony, for people to “live together.”
Now the time is 1893, and Gandhi is a “caste” Hindu, and from one of the higher castes. Although, later, he was to call for improving the lot of India’s Untouchables [Dalits], he was not to have any serious misgivings about the fundamentals of the caste system for about another thirty years, and even then his doubts, to my way of thinking, were rather minor. In the India in which Gandhi grew up, and had only recently left, some castes could enter the courtyards of certain Hindu temples, while others could not. Some castes were forbidden to use the village well. Others were compelled to live outside the village, still others to leave the road at the approach of a person of higher caste and perpetually to call out, giving warning, so that no one would be polluted by their proximity. The endless intricacies of Hindu caste by-laws varied somewhat region by region, but in Madras, where most South African Indians were from, while a Nayar could pollute a man of higher caste only by touching him, Kammalans polluted at a distance of 24 feet, toddy drawers at 36 feet, Pulayans and Cherumans at 48 feet, and beef-eating Paraiyans at 64 feet. All castes and the thousands of sub-castes were forbidden, needless to say, to marry, eat, or engage in social activity with any but members of their own group. In Gandhi’s native Gujarat a caste Hindu who had been polluted by touch had to perform extensive ritual ablutions or purify himself by drinking a holy beverage composed of milk, whey, and (what else?) cow dung.
Low-caste Hindus, in short, suffered humiliations in their native India compared to which the carrying of identity cards in South Africa was almost trivial. In fact, Gandhi, to his credit, was to campaign strenuously in his later life for the reduction of caste barriers in India — a campaign almost invisible in the movie, of course, conveyed in only two glancing references, leaving the audience with the officially sponsored if historically astonishing notion that racism was introduced into India by the British. To present the Gandhi of 1893, a conventional caste Hindu, fresh from caste-ridden India where a Paraiyan could pollute at 64 feet, as the champion of interracial equalitariansim is one of the most brazen hypocrisies I have ever encountered in a serious movie.
Richard Grenier, “The Gandhi Nobody Knows”, Commentary, 1983-03-01.
August 17, 2018
Thomas Clarkson: The First Abolitionist
Foundation for Economic Education
Published on 26 Jul 2018The brutal and cruel transatlantic slave trade lasted for more than 300 hundred years. In 1785, Thomas Clarkson, a man you’ve probably never heard of, firmly held to his belief that no man can rightly claim ownership over another. That year he vowed to end the transatlantic slave trade. This is his story.
August 16, 2018
Three Great British Wartime Deceptions
Lindybeige
Published on 15 Aug 2018http://www.audible.com/Lindybeige or text ‘Lindybeige’ to 500 500 for a free thirty-day trial and one free audio book.
Support me on Patreon: https://www.patreon.com/LindybeigeTales of Gallipoli and the Dardanelles in World War One, El Alamein in WW2, and of the extraordinarily successful failure that was Operation Camilla in East Africa. One man with terrific hair rambles for over half an hour about ruses of deceit against the enemies of the Empire.
Lindybeige: a channel of archaeology, ancient and medieval warfare, rants, swing dance, travelogues, evolution, and whatever else occurs to me to make.
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August 10, 2018
What’s So Great About Casablanca? Ask a Film Professor.
ScreenPrism
Published on 19 Dec 2016We all know Casablanca is a great movie — but what makes it great? We talked to film professor Julian Cornell about why Casablanca is one of the classic love stories in cinema.
