Quotulatiousness

May 1, 2023

Britain’s first embassy to India

Filed under: Britain, Business, History, India — Tags: , , , , , — Nicholas @ 05:00

In The Critic, C.C. Corn reviews Courting India: England, Mughal India and the Origins of Empire by Nandini Das, a look at the first, halting steps of the East India Company at the court of the Mughal Emperor Jahangir early in the seventeenth century:

The late Sir Christopher Meyer, the closest thing modern British diplomacy has produced to a public figure, enjoyed comparing his trade to prostitution. Both are ancient trades, and neither enjoys a wholly favourable reputation. Any modern diplomat will discreetly confirm that the profession is far from the anodyne, flag-emoji civility and coyly embarrassed glamour they project on Twitter.

Whilst none of our modern representatives are working in quite the same conditions as their predecessor Sir Thomas Roe, they may well find uncanny parallels with his unfortunate mission.

The fledgling and precarious East India Company, founded in 1600, had sent representatives to the Mughal court before, but they were mere merchants and messengers. The stern rebuff they received called for a formal representative of the King.

After the company persuaded James I of the necessity, Thomas Roe (a well-connected MP, friend to John Donne and Ben Jonson, and already an experienced traveller after an attempt to reach the legendary El Dorado) was dispatched to the court of Mughal Emperor Jahangir in 1615. He remained there until 1619, in an embassy that the cultural historian, Nandini Das, describes in Courting India as “infuriatingly unproductive”.

The company kept rigorous records, and Roe meticulously kept a daily diary. Professor Das uses these and the reports of other English travellers to narrate Roe’s journey, as well as contemporary literature and, more importantly, their Indian equivalents. It is not so much the diplomatic success that fascinates Das about Roe’s embassy, but the mindset of the early modern encounter between England and India.

In a boom time for histories of British colonialism, this is an intelligent and gripping book with a thoughtful awareness of human relationships and frailties, and a model approach to early modern cross-cultural encounters.

The privations suffered by Roe’s embassy are striking. Only three in ten people had a chance of coming home alive from the voyage to India. Das’s recreation of the journey out is as intense and claustrophobic as Das Boot, with rotten medicine, cruel maritime punishments and untrained boys acting as surgeons. Dead bodies onboard would have their toes gnawed off by rats within hours.

In India, the English sailors excelled themselves as uncouth Brits abroad: drinking, fighting and baiting local customs, such as killing a calf. A chaplain was notorious for “drunkenly dodging brothel-keepers and engaging in half-naked brawls”. For most of his time, Roe — seeking to keep costs down — lived with merchants and factors already in India, in a cramped, filthy, dangerous house.

April 30, 2023

David Howarth’s history of the East India Company

Filed under: Books, Britain, Europe, History, India — Tags: , , , , , , — Nicholas @ 05:00

Robert Lyman reviews David Howarth’s recent work Adventurers: The Improbable Rise of the East India Company:

It is the human detail of the EIC and the ultimate triumph of its trading endeavours despite the best efforts of Portugal, the Dutch Republic and of the vicissitudes of Neptune that holds great fascination for me, and which is the triumph of Howarth’s intimate and intricate portrayal of the EIC in the first century of its existence. His great achievement is both to bring the dusty tomes of the Company back to life, not just to humanise one of the greatest trading ventures of all of human history, but to interpret the early years of the Company (his book spans 1600 to 1688, though most of the narrative is pre-1650) as a peculiarly human rather than an institutional endeavour. Is this important? Yes. Humans have agency; institutions consume or act upon the determining agency of human beings, not the other way around. Too much of modern (post 1880) history is based upon determining the perspective of organisations and movements (as interpreted by later historians, many with their own ideological baggage) rather than of actual, real live people making decisions for themselves in the peculiar and particular context of their lives and times.

The means through which Howarth paints his story is by the decisions, actions and activities of actual people, some influential decision-makers and many others who were not, all of which makes up a remarkably vivid tapestry of human intercourse. Each chapter, for instance, is constructed around a person or group of people. One powerfully tells the story of the men of the Peppercorn, an EIC East Indiaman, as it seeks out the riches of a world on the extreme periphery of the consciousness of most Europeans. The ultimate triumph of European expansion into Asia is not difficult to comprehend. Europe was pursuing an adventure, aggressively, relentlessly and determinedly, to bring the riches of the world back to its own shores. At no time did the Chinese, Japanese, Indians or inhabitants of the Spice Islands return the favour. The energetic persistence of Sir Thomas Roe, for instance, the Company’s ambassador to the Mughal court (1615-1619), is easily compared to the intellectual (and alcoholic) indolence of the Great Mughal with whom Roe was attempting to interact. Roe was there, in India: Europeans were interested in the “East” and with travelling to the other side of the world for purposes of human engagement, adventure, patriotism and, yes, greed and selfish self-interest. The Great Mughal, by contrast, was also driven by greed and self-interest, but he just wasn’t interested in exploring. He certainly wasn’t interested in Europe. He was already, in his view, at the top of the human tree and had no need for either the ideas or the money of the red-haired barbarians who came from across the sea, a sea that incidentally few Mughal emperors had (amazingly) ever even seen. Fascinatingly, the Mughal shared with King James I an abhorrence with “trade”, though James knew he needed grubby merchants like Sir John Lyman [the reviewer’s ancestor] as they gave him coin. It wasn’t just about the merchants: Kings and governments needed the money that the merchants delivered by the bucket load because they couldn’t create it themselves. Howarth astutely observes that the “EIC belonged to the globe of politics as much as it did to the sphere of commerce”. Indeed, something of a symbiosis between the two in Tudor and Stewart England created a sense of nationhood – in the face of the resistance of others, in Europe and further afield – for the first time. The Mughal Empire was ultimately swallowed up as a result of a dynamism by European politicians and merchants working in unison which it never bothered to replicate by undergoing the reverse journey.

And power? No. Howarth is remarkably clear that the primary task of the EIC was to make money, not to accrue territory, create power in foreign territories or aggrandise native populations. The role of the executive arm of the EIC (its ships, sailors and factors) was to make money for its investors, many of whom were the very merchant adventurers in the little ships travelling east over vast oceans. The great game of mercantile expansion took place because those who had most to lose were also sailing the ships, negotiating with foreign emissaries, fighting the Portuguese and the Dutch and placing their lives on the line. Amazingly, in 1570 England had only 58,000 tons of marine tonnage compared with Spain’s 300,000, and was very definitely the minnow in the rush to conquer the seas. The men who built and sailed its boats came from a long way behind, and yet in time were to build a seagoing commercial empire which more than rivalled all its competition. Its early growth was fuelled by the wealth provided by spice rather than slaves and, in contradistinction to what some modern historical moralists are keen to tell us, by a “reluctance to use violence and vigilance to avoid land commitments”. Indeed, unlike that of the Dutch, and despite what one might assume if we were to read the British national anthem back into history, “expansion in England happened with no appeal whatever to national glory”.

The amazing thing about the EIC was just how chaotic and disorganised it was. There was nothing inevitable about its rise as a monolithic mercantile overlord destined for instance, in the due course of time, to rule India. Second guessing history is only possible for historians able to look backwards and identify trends and features, convictions that didn’t exist for those when history was happening trying to make their way through the fog of an uncertain and troublesome future. The EIC proved simply to be better organised than the Portuguese, and not distracted as the Dutch were in their long war against Spain. Luck and serendipity played as much a role on the eventual survival of the EIC as did its ability to raise massive amounts of money from venturers in England (every raise or round of financing was heavily over-subscribed) for its adventures and to recruit adventurers to take its ships to sea. The EIC was phenomenally successful in raising voluntary capital to fund its ventures relative to other European states. By comparison, “although Iberian barns might have looked well built and better stocked, once they were given a good kick the rusted hinges flew off”.

April 18, 2023

Canada Council for the (decolonized) Arts

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

In the latest SHuSH newsletter, Kenneth Whyte follows up on an earlier report on the mission of the Canada Council for the Arts, as outlined by Simon Brault:

… the founders of the Canada Council felt so strongly about the dangers of bureaucratic and political impositions on the arts — officials using federal money to force artistic and cultural activities in one direction or another — that they built checks and balances into its founding legislation.

The checks and balances haven’t checked or balanced. The Canada Council is now fully dedicated to teaching, censoring, and directing artistic endeavour.

The occasion for last year’s piece was a decision by Simon Brault, chief executive of the Canada Council, to halt funding for any “activity involving the participation of Russian or Belarusian artists or arts organizations … This includes partnerships, direct and indirect financing of tours, co-productions, participation in festivals or other events held in Russia.”

The outcome of Brault’s edict was that Canadians last summer weren’t able to enjoy a variety of planned tours by performers who had the misfortune to be born in Moscow, even if they loathed Putin like the rest of us.

It wasn’t the extremity of Brault’s position that set me off — he reserved to himself the right to ban artistic interaction with artists from any country whose government was involved in a conflict he considered unjust — so much as his implication that the arts community was too stupid to have noticed what was happening in Ukraine or to have known how to respond without his guidance.

A few months ago, Brault upped the ante, speaking at the council’s annual general meeting of his “vision for a decolonized future of the arts”.

    To actualize this vision, we must also decolonize the Council itself by questioning our own assumptions and convictions.

    It is important to acknowledge that decolonization is a complex, evolving, and open concept and journey.

    There’s no definitive guide on how to undertake this work.

    And it has different implications for different organizations and sectors in our society.

    So far, our understanding is that to decolonize the Council, we must agree to reframe our understanding of what constitutes art, which is a big thing for an arts council.

    We need also to question the notion of professionalism and artistic disciplines, which are deeply rooted in a very specific time in history, mostly Eurocentric, and often from a very colonialist perspective.

    So, we need to challenge the notion of “artistic excellence”, again a concept that upholds hierarchies of good taste and values that confirm and perpetuate the status of the dominant culture.

    We also need to move beyond limited notions of artistic expertise because those notions are often the direct product of an education system built to reproduce power relations and safeguard the privilege of a dominant colonial discourse on arts and culture.

There you have it. Brault committed the leading funding agency for the arts in Canada to “challenging” the prevailing understandings of art, artistic professionalism, artistic disciplines, artistic excellence, good taste, artistic values, and artistic expertise.

He’s not quite clear on what he’s going to replace it all with — he’s just sure that the way you think about art is wrong and that Keynes statement that the work of the artist is by nature individual and free, undisciplined, unregimented, uncontrolled, etc., is colonialist claptrap.

Let the regimentation and control begin.

April 17, 2023

“… capitalism is a ‘virus’ composed of ‘systems that oppress’ …”

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

In Quillette, Jonathan Kay tells the story of a civil servant in British Columbia who objected to the content of a “Gender Workshop”:

If you’re a white-collar Canadian, chances are good that you’ve received workplace lectures on the subject of “decolonization” — a vaguely defined project aimed at “deconstructing colonial ideologies of the superiority and privilege of Western thought”. It’s a decidedly cultish pedagogical genre that I’ve come to know well, because exasperated workers often send me screenshots and recordings from their training sessions. Since raising complaints about these materials internally would risk career-threatening accusations of “white fragility” and such, leaking them to journalists is seen by many employees as the only viable option.

One notable specimen I received last year was a 136-page module titled Introduction to Decolonization, which had been presented earlier that year by the Hummingbirds Rising consultancy to staff at British Columbia’s Office of the Ombudsperson (an entity self-described as “B.C.’s independent voice for fairness and accountability, [working] to make sure public sector organizations are treating people fairly and following the rules”). The roughly 100 attendees were told by the trainers that this would be a “brave space”, in which those who had concerns about decolonization could “be bold and brave [with their] questions and comments”. (According to a Deputy Ombudsperson, attendance at the organization’s all-staff Diversity & Inclusion events is typically listed as optional. In practice, staff told me, almost everyone feels that they are expected to attend.)

Much of the historical material presented in that session was perfectly accurate — including descriptions of the injustices associated with Canada’s system of Indigenous reserves. But as the presentation wore on, the content began to raise eyebrows. A section on economics declared flatly that capitalism is a “virus” composed of “systems that oppress”. A capsule lesson on spirituality presented Western values as inherently narcissistic, in contradistinction to Indigenous peoples’ quest for universal harmony. An array of listed terms that the presenters evidently associate with “white supremacy” included “being on time”, “manners”, and “perfectionism”. Most scandalously (as it would turn out), one slide indicated that the Nazi slaughter of six million European Jews had been directly inspired by the Canadian Constitution. Even more bizarrely, the slide was illustrated with a screen grab from an episode of Mr. Bean, a madcap 1990s-era British comedy show.

(When asked about the presentation, the Office of the Ombudsperson’s Communications Lead told Quillette that Hummingbirds Rising had been listed on the BC Public Service’s public pre-qualified supply list, and that prior vetting of the presentation had not been conducted by office staff. The Communications Lead added that the training was part of the Office’s “commitment to reconciliation with Indigenous people. Staff knowledge of cultural safety and the impacts of colonization on Indigenous people is an important component of the office’s Indigenous Communities Services Plan. We recognize that there may be some people who find some of the content of the Hummingbirds presentation controversial. We want to underscore, however, the value for our staff to fully understand the plurality of Indigenous perspectives in our province.”)

Slides from Introduction to Decolonization

After sharing these images on Twitter, I was contacted by the Vancouver office of a prominent Jewish organization, whose leadership (understandably) found the Mr. Bean/Holocaust slide to be in extremely poor taste. Thanks to their efforts, the issue was reportedly taken up internally by BC’s provincial government. And in the months that followed, I later learned, managers at the Office of the Ombudsperson took pains to find out who’d leaked the materials.

If the goal was to prevent more leaks, it didn’t work: Earlier this year, I received more documents pertaining to the Office of the Ombudsperson, the most interesting of which involved another over-the-top all-staff Diversity and Inclusion (D&I) workshop—this one on the topic of “challenges facing transgender and gender non-conforming people.” The presenter, Vancouver lawyer Adrienne Smith, is a well-known activist in this area, having helped lead the campaign to strip public funding from a local women’s shelter on the basis of its refusal to let biological males work as rape-crisis counsellors.

April 11, 2023

Canada’s colonial past

Filed under: Books, Britain, Cancon, Education, History — Tags: , , , — Nicholas @ 05:00

Peter Shawn Taylor talks to Nigel Biggar, author of the recent book Colonialism: A Moral Reckoning:

C2C Journal: Explain what you mean by a “moral reckoning” for colonialism – and how does that differ from the now-standard historians’ view that it was a shameful era characterized by exploitation, racism and violence?

Nigel Biggar: My first degree from Oxford is in history but professionally I am a theologian and ethicist. An ethicist is in the business of thinking about rights and wrongs and complicated moral issues. As I have previously written about the morality of war, I wanted to bring that ethical expertise to the very complicated historical phenomenon of empire.

And while my critics claim I am not an historian, they are not ethicists. My book is not a chronology. Each chapter deals with a different moral issue: motives, violence, racism, slavery, et cetera. Then I try to bring it to a conclusion with an overall view of the record of British imperialism, morally speaking. There are the evils of the British Empire, and there are its benefits as well.

[…]

C2C: One of your chapters takes a close look at Canada’s Indian Residential Schools. Take us through an ethicist’s view of a topic that has come to be considered this country’s greatest sin.

NB: The motivation for establishing residential schools was basically humanitarian. That is, they were meant to enable pupils to survive in a world that was changing radically. Notwithstanding any abuses and deficiencies that may have come later, we have to deal with the fact that native Canadians were asking for these schools in the beginning. They lobbied for them in treaties. And this was because they recognized that for their people to survive, they needed to adapt. They wanted their young people to learn English or French and how to farm. They recognized that the old ways could not be sustained any longer.

A lot of people today have a hard time coming to grips with the fact that the past was a very different place. For most people, the 19th century was pretty damn brutal. When we consider the conditions in residential schools today, we are horrified. But what is horrifying are the conditions in which most people of that time had to live. It is true mortality among native kids in these schools was generally higher and conditions were poorer. Sexual abuse was also a problem, but mostly by fellow pupils. I don’t want to sweep any of that under the table. Maybe the Canadian government should have spent more money on residential schools. But to make that case you need to identify what the government of the day should have spent less on. And I haven’t seen that argument made anywhere.

The Truth and Reconciliation Commission has many lurid tales about kids being seized from their parents. No doubt that, after education became compulsory in the 1920s, some children were distressed at being taken away. But this too has to be understood in light of the fact that the idea all children must have a certain level of education was gaining tremendous traction in Canada, Britain and throughout Europe at this time. So compulsory education for native children must be considered in that regard. And what might people say today if the Government of Canada had refused to educate Indigenous children?

Again, I don’t want to downplay the defects of residential schools. But we need to provide context in order to understand these things in proportion. It must also be considered significant that since the early 1990s, Canadian media have declined to give voice to many natives who want to offer positive expressions of residential schools, as J.R. Miller points out in his authoritative history of the residential school system, Shingwauk’s Vision. According to Miller, the verdict for the schools must be given in “muted and equivocal terms”. The wholesale damnation of residential schools is overwrought and unfair.

April 5, 2023

QotD: Harry Flashman’s adventures were not intended as “covert anticolonialism”

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

In their insistence on judging the value of a work of art principally in terms of its moral qualities, the publishers of today are heirs to a tradition of puritanism going back to Plato. But there has long been an anti-puritanical argument available too, the most notorious of them being the one articulated by Oscar Wilde: that to assess art in moral terms is to commit some sort of category mistake. “There is no such thing as a moral or an immoral book. Books are well-written, or badly written. That is all.” But that argument was never very persuasive by itself, and contains a large non sequitur. Why should that be “all”? Why can’t it be that part of what we’re saying in calling a book well-written is that it is morally exemplary? Surely it is those who call on us to leave our moral values at the door who have some explaining to do.

George MacDonald Fraser himself sometimes seemed to take Wilde’s view of the matter. He zealously repudiated, in his non-fiction, all attempts to defend his fiction as covertly anti-colonial, taking great pleasure in mocking critics who “hailed it as a scathing attack on British imperialism”. Was he “taking revenge on the 19th century on behalf of the 20th”? “Waging war on Victorian hypocrisy”? Were the books, as one religious journal was supposed to have claimed, “the work of a sensitive moralist” highly relevant to “the study of ethics”? No, he said, The Flashman Papers were to be taken “at face value, as an adventure story dressed up as the memoirs of an unrepentant old cad”.

Is Fraser’s avowed amoralism the whole story? In one respect, the Flashman books are certainly amoral: they embody no systematic view that colonialism was wrong, illegitimate, unjust. (Nor, come to it, do they embody the view that it was right, legitimate and just.) As Fraser appears to see it in his fiction, empire was simply the default mode of political life in much of the world. This indeed was the case for much of human history. To be colonised was generally a misfortune for the colonised, but the individual coloniser was neither hero nor villain, just a self-interested actor acting on what he believed to be the necessities of his time and place.

We live in a world where we are constantly exercised by the problem of complicity. We wonder: am I complicit in climate change because I just put on the washing machine? In a sufficiently inclusive sense of the word “complicit”, of course I am: one of countless agents whose everyday actions add a tiny bit more carbon to the atmosphere. But outside an ethics seminar, what I’d tell you is that I was just doing my laundry because the clothes were beginning to stink.

Fraser was a deft enough writer to force his characters to confront the larger, what we today might call “structural” questions, in terms that belong to their own times, not to ours. At a pivotal moment in Flash for Freedom, Flashman is enslaved himself in America. Thrown into a cart with a charismatic slave called Cassy, he gets to hear her relish the irony of his position: “Well, now one of you knows what it feels like … Now you know what a filthy race you belong to.” Is there any hope of escape, he asks her desperately. None, she replies, “there isn’t any hope. Where can you run to, in this vile country? This land of freedom! With slave-catchers everywhere, and dogs, and whipping-houses, and laws that say I’m no better than a beast in a sty!” Flashman has the grace to be silent; what can he say?

Nikhil Krishnan, “Harry Flashman’s imperial morality”, UnHerd, 2022-12-26.

March 20, 2023

“The New American Empire lasted, at most, twenty years, if one counts the two falls of Kabul as brackets”

Filed under: History, Media, Middle East, Military, Politics, USA — Tags: , , , , , , — Nicholas @ 03:00

Ed West on the brief — and largely unacknowledged by Americans — high-water mark of the 21st century’s biggest empire:

A Boeing CH-47 Chinook transport helicopter appears over the U.S. embassy compound in Kabul, 15 Aug 2021. Image from Twitter via libertyunyielding.com

This century has already seen its fair share of great delusions, society-changing disasters built on wishful thinking: you can loan mortgages to people who obviously can’t pay them back; you can cure pain with an opiate that won’t make people addicted; and now the unstoppable idea of equality of outcomes between races, a project doomed to failure and tragedy.

But none was perhaps so spectacularly disastrous as liberal imperialism. Twenty years ago, George W Bush sent the most powerful military the world had ever seen into the birthplace of Abraham to overthrow Saddam Hussein, and as Niall Ferguson wrote in the Wall Street Journal at the time: “the greatest empire of the modern times has come into existence without the American people even noticing”.

The New American Empire lasted, at most, twenty years, if one counts the two falls of Kabul as brackets. This was despite enormous technological supremacy, and genuine goodwill and benevolence among many of the state-builders.

The United States was “born liberal”, as historian Louis Hartz said, even if the crime wave of the late 20th century made that a dirty word, and the “New American Empire” would spread the benefits of liberalism to grateful beneficiaries around the world.

Yet what is so striking about the imperialists of the 21st century, compared to their forebears in the 19th, was just how little interest they seemed to show in the subject people. Their naivety about human nature, and their utopian belief that people around the world just wanted “freedom”, chimed with a lack of curiosity about humanity.

To think that people around the world might not be the same, that they might not want “freedom” nor have the social structure or culture that suited democracy, might be to venture into dangerous territory. To suggest that Iraq was incapable of democracy was insulting to Iraqis, since as the US president said ahead of the war: “There was a time when many said that the cultures of Japan and Germany were incapable of sustaining democratic values. Well, they were wrong. Some say the same of Iraq today. They are mistaken.”

Yet the defeated nations in 1945 had very old, well-established institutions and very strong national identities, something Iraq did not. The latter was extremely clannish, something no one seemed to consider. Sovereignty and strong institutions take generations to build, and cannot just be imposed by foreigners working on abstract principles like “democracy”.

Bush was not alone. That same year, John McCain had said: “There is not a history of clashes that are violent between Sunnis and Shias, so I think they can probably get along”. And on March 1, 2003, two weeks before the war started, Bill Kristol, editor of the Weekly Standard, had dismissed warnings about sectarian conflict: “We talk here about Shiites and Sunnis as if they’ve never lived together. Most Arab countries have Shiites and Sunnis, and a lot of them live perfectly well together.” On top of that, “Very few wars in American history were prepared better or more thoroughly than this one by this president.” He was totally wrong, while in contrast the American Conservative‘s pessimistic warnings about Iraq’s social fabric proved correct.

March 15, 2023

Mining the moon would be “harmful” to indigenous people, say activists

Filed under: Media, Politics, Science, Space, USA — Tags: , , , — Nicholas @ 03:00

Among the many, many things that are said to be harmful to indigenous culture we’re now told to include any kind of Lunar exploitation as modern colonialism:

Artist’s conception of Helium-3 mining on the surface of the Moon.
Image from Inhabitat.com

Humans have boldly ventured beyond the Earth into space for more than half a century now. It’s a testament to the ambition of the modern world.

And today, humanity is still more ambitious. A new space race is underway between the US and China to mine the Moon for rare metals. NASA is even hoping to establish a long-term presence on the Moon and eventually send humans to Mars.

But it seems that some scientists-cum-activists, in hock to identity politics, want to rein in that ambition. Speaking ahead of a US conference on the ethics of space exploration, held by the American Association for the Advancement of Science (AAAS) last week, astrobiologist Dr Pamela Conrad told the Guardian that space exploration, particularly efforts to mine the Moon, is in danger of becoming an exercise in “colonialism” and “exploitation”. Conrad warned that “if something that’s not here [on Earth] is seen as a resource, just ripe to be exploited, then that [perpetuates] colonialism”.

Conrad’s fellow panellist at the conference, Dr Hilding Neilson, went even further. According to Neilson, a member of the Native American Mi’kmaq people, indigenous people have a deep connection with celestial bodies like the Moon. They therefore have a more profound and, by implication, superior “way of knowing” the Moon compared with those advocating space exploration. The latter merely see the Moon “as a dead object to be conquered”, Neilson says – meaning that those advocating space exploration are “essentially cheering on the history of colonialism”.

There are so many problems with this argument it’s difficult to know where to start. Both Conrad and Neilson appear to be using the specific and brutal practice of “colonialism” to describe – and demonise – humanity’s attempt to master nature in general. That’s a flawed enough approach to take to the history of our growing mastery of nature on Earth. But it’s even more flawed in the context of space.

After all, there’s one big difference between laying claim to the resources of other countries under colonialism and attempting to mine the Moon – nobody lives on the Moon! So no one would be “exploited” or “colonised” if humans were to mine it. Space exploration is therefore not the same as colonialism.

March 5, 2023

The clear drawbacks of depending too much on oral history

In The Line, Jen Gerson explains why you need to exercise caution when dealing with oral traditions:

Lac La Croix Indian Pony stallion – Mooke (Ojibway for – he comes forth), October 2008.
Photo by Llcips09 via Wikimedia Commons.

A BBC travel feature published several weeks ago had the hallmarks of a classic progressive narrative. It was the tale of the “endangered Ojibwe spirit horse; the breed, also known as the Lac La Croix Indian pony, is the only known indigenous horse breed in Canada.”

The spirit horse was reduced to near extinction by European settlers who treat these magical creatures, deemed “guides and teachers”, as a mere nuisance to be culled and eliminated in favour of more profitable animals like cattle, or so the telling goes. A native breed of a beloved animal struggling to survive in the face of voracious colonial settlers.

Someone call James Cameron.

Unless you know a little evolutionary history, that is. In which case, you will already be aware that this story is pure pseudoscientific hokum.

Look, no one likes to be disrespectful about sensitive matters where the legitimately oppressed and aggrieved claims of First Nations peoples are concerned. This is a nation that is struggling to come to terms with its own horrific colonial past. This process is taking on many forms: witness the applause granted to singer Jully Black, who recently amended the national anthem “our home on native land”. Or, perhaps, the calls by one NDP MP to combat residential school denialism by passing new laws on hate speech — which would make questioning certain narratives not only an act of heresy, but also a literal crime.

Listening to stories, and respecting lived experiences and oral histories Indigenous people at the core of Canadian history and identity has given a new credibility to the traditional knowledge of First Nations people in academia, media, and in society at large.

But the story of the Ojibwe spirit horse is a clear example of the limits of oral history.

The horses now roaming the plains of North America are not a native species. The horse did evolve on this continent before migrating to Asia and Europe. However, the North American breed is believed to have been extirpated about 10,000 years ago (or thereabouts) during a mass extinction event that wiped out almost all large land mammals.

There is some evidence that isolated pockets of a native horse breed may have survived in North America much later than this, but the horses roaming about today are descended from those that were brought from Europe after the 15th century.

Of course, science is always evolving, but the overwhelming bulk of genetic and archeological evidence to date supports this theory. The native North American horse is long, long gone. The bands of horses freely wandering the backcountry are not wild, but feral; they’re the product of escaped or abandoned horse stock of distant European origin.

March 4, 2023

Nigel Biggar’s Colonialism: A Moral Reckoning

Filed under: Books, Britain, Economics, History, India — Tags: , , , — Nicholas @ 05:00

In The Critic, Robert Lyman reviews a recent book offering a rather more nuanced view of the British empire:

The book is a careful analysis of empire from an ethical perspective, examining a set of moral questions. This includes whether the British Empire was driven by lust or greed; whether it was racist and condoned, supported or encouraged slavery; whether it was based on the conquest of land; whether it entailed genocide and or economic exploitation; whether its lack of democracy made it illegitimate; and whether it was intrinsically or systemically violent.

Biggar’s proposition is simple: that we look at Britain’s history without assuming the zero-sum position that imperialism and colonialism were inherently bad, that motives and agency need to be considered and that good did flow from bad, as well as bad from good.

Whether he succeeds depends on the reader’s willingness to appreciate these moral or ethical propositions, and to re-evaluate accordingly. In my view, he has mounted a coolly dispassionate defence of his proposition, challenging the hysteria of those who suggest that the British Empire was the apotheosis of evil. Biggar’s calm dissection of these inflated claims allows us to see that they say much more about the motivations, assumptions and political ideologies of those who hold these views than they do about what history presents to us as the realities of a morally imperfect past.

He reminds us that British imperialism had no single wellspring. Most of us can easily dismiss the notion that it was a product of an aggressive, buccaneering state keen to enrich itself at the expense of peoples less able to defend themselves. Equally, it is untrue that economic motives drove all imperialist or colonial endeavour, or that economics (business, trade and commerce) was the primary force sustaining the colonial regimes that followed.

As Biggar asserts, both imperialism and colonialism were driven from different motivations at different times. Each ran different journeys, with different outcomes depending on circumstances. The assertion that there is a single defining imperative for each instance of imperial initiative or colonial endeavour simply does not accord with the facts.

Whilst other issues played a part, it was social, religious and political motives which drove the colonial endeavour in the New World from the 1620s: security and religion drove the subjugation of Catholic (and therefore Royalist) Ireland in the 1650s; social and administrative factors led to the settlement in Australia from 1788; and social and religious imperatives drove the colonisation of New Zealand in the 1840s.

In circumstances where trade and the security of trade was the primary motive for imperialism — think of Clive in the 1750s, for example — a wide variety of outcomes ensued. Some occurred as a natural consequence of imperialism. In India, Clive’s defeat of the Nawab Siraj-ud-Daulah in 1757 was in support of a palace coup that put Siraj’s uncle Mir Jafar on the throne of Bengal, thus allowing the East India Company the favoured trading status that Siraj had previously rejected.

This led in time to the Company taking over the administrative functions of the Bengal state (zamindars collected both rents for themselves and taxes for the government). Seeking to protect its new prerogatives, it provided security from both internal (civil disorder and lawlessness) and external threats (the Mahratta raiders, for example). The incremental, almost accidental, accrual of power that began in the early 1600s stepped into colonial administration 150 years later, leading to the transfer of power across a swathe of the sub-continent to the British Crown in 1858.

Biggar’s argument is that, running in parallel with this expansion came a host of other consequences, not all of which can be judged “bad”. We may not like what prompted the colonial enterprise at the outset (not all of which was morally contentious, such as the need to trade), but we cannot deny that good things, as well as bad, followed thereafter.

February 25, 2023

Rise of Franco – The Spanish Rif War 1921-1926

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

The Great War
Published 24 Feb 2023

The Rif War between Spain and the Rif Republic gave rise to a young Spanish officer named Francisco Franco — who later would become Spanish dictator. After Spain had almost lost the war against the Rifi people, they got help from France and WW1 hero Philippe Pétain.
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January 14, 2023

Colonial History on the Mississippi River

Filed under: Britain, France, History, Military, USA — Tags: , , , , , — Nicholas @ 04:00

Scenic Routes to the Past
Published 13 Jan 2023

This video explores the surprising traces of French and American colonial history along the 150 miles of Mississippi River between St. Louis and Cairo, Illinois.
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December 12, 2022

The British Empire(s)

Filed under: Books, Britain, History — Tags: , — Nicholas @ 04:00

At Spiked, James Heartfield discusses the changing attitudes toward British imperial history:

Renewed interest in the history of the British Empire has generated a great amount of fascinating research and reflection. Over the past decade or more, there have been many books written about the empire – popular, academic, polemical and picaresque. There has been Akala’s Natives, William Dalrymple’s The Anarchy, Shashi Tharoor’s Inglorious Empire and Caroline Elkins’ Legacy of Violence, to name just a few.

Today’s approach to the British Empire is invariably critical – often stridently so. It marks a change to the attitude widely held half a century ago, when books on the empire tended to be elegiac farewells, like Paul Scott’s novel, The Jewel in the Crown, or Jan Morris’s Pax Britannica. Today’s critical approach to the empire is certainly a far cry from that which prevailed for a brief moment around the time that Margaret Thatcher was taking back the Falkland Islands. Back then, there was even an attempt at the moral rehabilitation of the empire.

[…]

But there are downsides to the self-excoriating criticism of Britain’s past. Often this approach to history turns into a debilitating exercise in self-loathing, an act of guilt-mongering. Many others have pointed out the limitations of this kind of morbid raking over the coals. But what is just as worrying is that the more we posture over Britain’s colonial past, the less we seem to understand it.

The moralistic framework in which we teach and discuss colonial history reduces our understanding to a single note of complaint. Hence, many historians today now write as if they have to make a case against the empire. This is just kicking at an open door. The empire has very few champions today. And the great British public is certainly not nostalgic for its return, despite some commentators arguing otherwise. Indeed, an ever growing majority think that the empire was a bad thing.

There is another problem with this approach to Britain’s colonial past. It situates readers outside of history. It encourages them to adopt a moralistic rather than historical approach to colonialism. They can do little more than judge the empire as evil. And in doing so, it flattens out the different periods of the colonial project into one long uniform timeline of subjugation. Collapsing distinct periods and stages together leads to a great confusion. For instance, in many accounts, there appears to be little difference between 18th-century British colonialism, which was dominated by slave trading, and the British colonialism of the late 19th century, which was marked by anti-slavery. It is important not to reduce the long history of the empire to a single motivating cause, be it the “English genius” of earlier celebratory accounts or today’s contention that it was all driven by “white supremacy”.

I seek to address these problems in my new book, Britain’s Empires: A History, 1600-2020. There I draw out the differences between the distinctive stages of Britain’s colonial history.

To do this, it is necessary to step back from moral judgement, which foregrounds our attitudes today, in order to try to understand what motivated people back then. That often means looking at a society’s changing social and economic organisation. Britain’s Empires is a history of the empire that holds on to a sense of historical change, and tries to understand the interrelation of its component parts.

The distinct eras of British colonialism are: the Old Colonialism (1600 to 1776); the Empire of Free Trade (1776-1870); the New Colonialism (1870-1945); and the period of decolonisation during the Cold War era (1946-1989). Britain’s Empires ends with an account of the “humanitarian imperialism” of the 1990s up until the present day. This periodisation aims to reflect the objective moments of transition.

December 10, 2022

United States Empire – The Spanish-American War

Filed under: Americas, Asia, Europe, History, Media, Military, USA — Tags: , , , , , , , — Nicholas @ 04:00

The Great War
Published 9 Dec 2022

The Spanish-American War (fought in Cuba and the Philippines) kickstarted US global ambitions and expanded their influence far beyond the borders of the United States. At the same time the war marked the endpoint of the decline of Spain as a global power.
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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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