Gabriel: So far we’ve been discussing bottle service from the consumer’s point of view as a potlatch, but the core of the book is that it requires an enormous amount of extremely convoluted work to mobilize models as a sort of rent-an-entourage to be guests at the potlatch. Veblen observed that one of the functions of dependents, and indeed the primary function of dependents with little or no functional purpose, is to consume beyond what a rich man could consume himself and thereby demonstrate the rich man’s wealth and power. A Wall Street bro can probably consume a lot more alcohol than a woman with a body mass index of 18, but several underweight women at the bro’s table can considerably expand the amount of alcohol that the table can collectively consume. The distinctive feature of bottle service is that rather than the guests being either the host’s long-standing dependents or the host’s frenemy and the frenemy’s long-standing dependents as in a classic potlatch, the models are strangers to the host and their presence is arranged by the club, which subcontracts this to party promoters. I suppose this isn’t totally unprecedented since the synoptic gospels’ parable of the feast (Matthew 22 and Luke 14) also involves mobilizing a bunch of randos to benefit from the host’s largesse; but (a) the host in the parable relied on randos as a substitute when his regular dependents blew off his invitation, and (b) the parables aren’t intended to be realistic stories so aren’t good evidence than an actual 1st century AD host would behave this way.
As to whether I’ve gotten a grant to pay for bottle service, mercifully no. I have had dinner with a (former) model, but it was Ashley herself at the kind of restaurant that occasionally has a hedge fund Powerpoint deck critiquing its management go viral. It was a decent hour, both of us were completely sober, there was no party promoter arranging the meeting, and there was no EDM played at OSHA-violation decibel levels. My idea of a good time is a lucid conversation with a smart friend, such as both that occasion and this email exchange, whereas I’d pay a good amount of money to avoid getting extremely drunk and staying out until dawn in an environment too loud for conversation.1 However I salute Ashley for doing so and thereby providing us with this book. The most I’ve had to suffer for my scholarship is writing response memos to annoying reviewer questions, or struggling with merge errors whilst munging data files.
And yet, contrary to my own taste, the people at the night clubs are paying a lot of money and/or waiting in line to get in, so obviously they seem to think it is appealing. I don’t think we can call this false consciousness either. Ashley is very clear that part of the reasons the models go to the clubs is as a favor to the promoters (much more on that later), but part of it is that a lot of models think going to a famous night club is really glamorous and cool. I’m tempted to say this is just de gustibus non disputandum, but just shrugging at taste is kind of a cop out for a sociologist since one of our mandates is to explain socially patterned taste.
I think a key explanation for what’s going on is Girard’s mimetic desire. The club is glamorous because there’s a long line of people outside waiting to get past the velvet rope. The women are beautiful because everyone agrees that tall skinny women are beautiful, even though in other contexts a lot of men (including the promoters) are more attracted to the kind of shorter curvier women who are barred entry to the club as “midgets”. Everyone and everything in the world of models and bottles that is desirable is desirable primarily because they or it are desired by others.
John: I’ve never read a fashion magazine or watched a runway show, so I just naively assumed that models were stunningly attractive and feminine. But as Mears points out, the models are not actually to most men’s tastes. They tend to have boyish figures and to be unusually tall.2 Is this because the fashion industry is dominated by gay men, who gravitate towards women who look like teen boys? Whatever the origins of it, there is a model “look”, and the industry has slowly optimized for a more and more extreme version of it, like a runaway neural network, or like those tribes with the rings that stretch their necks or the boards that flatten their skulls. There’s actually a somewhat uncanny or even posthuman look to many of the models. The club promoters denigrate women who lack the model look as “civilians”, but freely admit that they’d rather sleep with a “good civilian” than with a model. The model’s function, as you say, is as a locus of mimetic desire. They’re wanted because they’re wanted, in a perfectly tautological self-bootstrapping cycle; and because, in the words of one promoter: “They really pop in da club because they seven feet tall”.
The men don’t want to sleep with the models, and by and large they don’t. This leads directly to one of the most jaw-dropping insights in the entire book: the models are a potlatch of sorts too. The men are buying thousand dollar bottles of champagne and dumping them out on the floor, destroying economic value just to show that they can. And likewise, they’re surrounding themselves with dozens of beautiful women and then not sleeping with them. A potlatch of female beauty, sexuality, and reproductive potential — flaunting their wealth by hoarding women and conspicuously declining to enjoy their company, but at the same time denying them to every other man. An anti-harem.
Actually, you know what else the models remind me of? Medieval jesters. There was a point in the 15th century when every ruler in Europe had to have a dwarf in his entourage — not because there was anything intrinsic or valuable about very short men, but just because it was rare. The first guy did it to show that he was a big enough deal to have something expensive and hard to find, and then everybody else started doing it because it was the thing to do. (When dwarfs became too commonplace, the status symbols got weirder.) I think model phenotype is a little bit like that — desirable because it is rare, and because gathering and showcasing all these rare objects is a way to demonstrate your wealth and power.
John Psmith and Gabriel Rossman, “GUEST JOINT REVIEW: Very Important People, by Ashley Mears”, Mr. and Mrs. Psmith’s Bookshelf, 2024-03-04.
1. Another interesting work of scholarship on partying is Minjae Kim’s work on Korean work team binge drinking. Minjae shows that people go binge drinking because most of them hate it and thus it serves as a costly signal of loyalty.
2. In fact, an unusually high proportion of models are intersex individuals with a Y-chromosome and androgen insensitivity syndrome.
January 10, 2025
QotD: The “bottle service” model as a “douchebag Potlatch”
October 12, 2024
QotD: From conspicuous consumption to junk science
I used to be amused that Whole Foods could gouge its customers and get them to pay a “designer label premium” for regular groceries. Like patrons of Saks or Nieman Marcus, Whole Foods’ affluent customers could feel a sense of affluent superiority to those who shop at mass market grocery stores. But it’s now clear that Whole Foods isn’t just putting a fancy hood ornament on its groceries — its business model also promotes fear — a fear that if you don’t stretch your wallet for “safe” organic groceries, then you are imperiling the health and safety of yourself and your loved ones. That is wicked. And very effective. The organic food obsessives I know include cash strapped individuals who do not have the means to afford the Whole Foods lifestyle. But they shop there anyhow. They have to. Out of fear.
Buck Throckmorton, “Organic Food & Anti-Vaxxers – Does The Fear of Safe Food Lead to Fear of Safe Vaccines”, Ace of Spades H.Q., 2019-12-08.
September 15, 2024
My Man Godfrey (1936) with William Powell and Carole Lombard
The Film Detective
Published Nov 15, 2018During the height of the Great Depression, a scavenger hunt party game brings a pair of spoiled sisters, Irene and Cornelia Bullock (Carole Lombard and Gail Patrick) to a city dump looking for a “forgotten man”. They find down-and-out hobo Godfrey Parks (William Powell), who accompanies one of the sisters back to the party to be presented as a scavenger hunt find, and ends up warily accepting her offer to become the family butler. Irene falls for Godfrey, but is unaware of his mysterious past. Nominated for six Academy Awards, My Man Godfrey might be the screwiest of all screwball comedies.
Director: Gregory La Cava
Writers: Morrie Ryskind, Eric Hatch
Starring: William Powell, Carole Lombard, Alice Brady, Gail Patrick, Eugene Pallette, Jean Dixon
September 13, 2024
QotD: Cargo cult thinking and status seeking
The pioneering sociologist Thorstein Veblen’s Theory of the Leisure Class (1899) was the first systematic attempt to explain how status displays (e.g., conspicuous consumption) operate to communicate class membership among social elites. Most people never learn to think critically about such status-display behaviors, so that their emulation of the “elite” is thoughtless and unconscious. This behavior often takes the form of displaying symbols of wealth (e.g., designer-label clothing or luxury automobiles) as if mere possession of these symbols meant the same thing as actually being wealthy. Driving the same car or wearing the same clothing brands as a movie star, a software entrepreneur or a professional athlete is not the same as having millions of dollars in the bank, but we often see people who don’t seem to grasp this fact. The young guy with a $45,000-a-year job driving around in a new Cadillac Escalade wants to impress people by pretending to have wealth he doesn’t actually have. His luxury SUV is a status symbol, but the status he’s attempting to display is an illusion, if he’s leasing this vehicle for $1,800 a month (nearly half his annual income) while living with his mother. This is a cargo-cult type of behavior, and is in fact quite the opposite of behaviors that actually produce wealth. A young man who hopes to become wealthy would be best advised to live within his means, preferring to put money in the bank rather than engaging in ostentatious displays of a luxurious lifestyle. Nevertheless, we often see young people go deeply in debt to indulge their appetite for status symbols, and this cargo-cult mentality can also be witnessed in acts of criminal stupidity […]
Flashing actual stacks of money is the crudest possible status display, and I can 99.9% guarantee you that anyone who does something like this on social media is engaged in some kind of criminal behavior. People who obtain wealth by honest means are not prone to such shameless ostentation, and this kind of cargo-cult behavior exhibits a level of stupidity that is not usually compatible with economic success.
Robert Stacy McCain, “The Cargo Cult Mentality”, The Other McCain, 2019-12-20.
August 23, 2024
August 20, 2024
You’re the Top! A History of the Top Hat
HatHistorian
Published Nov 21, 2021A short history of one of the most recognizable and formal hats of our time: the top hat!
Version française ici:
• Le top du top: l’histoire du Haut-de-…With thanks to Norman Caruso for advice on how to get me started on youtube. Please check out his channel
The first top hat belonged to my great grandfather and is the better part of a century old.
The collapsible top hat comes from from Delmonico Hatter https://www.delmonicohatter.com/Title sequence designed by Alexandre Mahler
am.design@live.comThis video was done for entertainment and educational purposes. No copyright infringement of any sort was intended.
August 9, 2024
Why Oil Paint Is So Expensive | So Expensive
Business Insider
Published Jul 13, 2019Oil paint is simple. At its most basic, it’s just a mixture of oil and pigment. But depending on the color and quality, a liter of this paint could cost you $285 to $1,100.
While the rise of oil paint is associated with the Renaissance, paintings using poppy-seed oil have been dated as far back as seventh-century Afghanistan. So what is it that makes this paint so special? And why is it so expensive?
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July 27, 2024
Dining on the Orient Express
Tasting History with Max Miller
Published Apr 16, 2024Côtelettes d’Agneau à la Minute
Simple, delicious fried lamb cutlets with a lemon-butter sauce with swirls of Duchess PotatoesCity/Region: France
Time Period: 1903The food and dining cars of the Orient Express were a big part of the luxurious experience that drew in passengers. The chefs, who were brought in from top French institutions, prepared meals on moving train cars, sometimes themed to which countries the train was passing through.
These lamb cutlets are simple, tender, and delicious. The lemon-butter sauce has only two ingredients, and pairs perfectly with Duchess Potatoes for a wonderful meal (or more accurately, single course) aboard the Orient Express.
Côtelettes d’Agneau à la Minute
Cut the cutlets very thin, season them and shallow fry in very hot clarified butter. Arrange them in a circle on a dish, sprinkle with a little lemon juice and the cooking butter after adding a pinch of chopped parsley, Serve immediately.
— Le Guide Culinaire by Auguste Escoffier, 1903
July 19, 2024
Airline Food During the Golden Age of Air Travel
Tasting History with Max Miller
Published Apr 9, 2024Back before airlines could compete with lower prices, they competed with the quality of atmosphere, service, and, of course, food.
I’d be happy to have this pot roast on the ground, let alone on an airplane. The meat is so tender that it falls apart, the vegetables and herbs give it wonderful flavor, and you get the added bonus of it making your house smell awesome as it simmers.
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July 13, 2024
QotD: The need for social status
Human beings become more preoccupied with social status once our physical needs are met. In fact, research reveals that sociometric status (respect and admiration from peers) is more important for well-being than socioeconomic status. Furthermore, studies have shown that negative social judgment is associated with a spike in cortisol (hormone linked to stress) that is three times higher than non-social stressful situations. We feel pressure to build and maintain social status, and fear losing it.
It seems reasonable to think that the downtrodden might be most interested in obtaining status and money. But this is not the case. Inhabitants of prestigious institutions are even more interested than others in prestige and wealth. For many of them, that drive is how they reached their lofty positions in the first place. Fueling this interest, they’re surrounded by people just like them — their peers and competitors are also intelligent status-seekers. They persistently look for new ways to move upward and avoid moving downward. The French sociologist Émile Durkheim understood this when he wrote, “The more one has, the more one wants, since satisfactions received only stimulate instead of filling needs.” And indeed, a recent piece of research supports this: it is the upper class who are the most preoccupied with gaining wealth and status. In their paper, the researchers conclude, “relative to lower-class individuals, upper-class individuals have a greater desire for wealth and status … it is those who have more to start with (i.e., upper-class individuals) who also strive to acquire more wealth and status”. Plainly, high-status people desire status more than anyone else.
Furthermore, other research has found that absolute income does not have much effect on general life satisfaction. An increase in relative income, on the other hand, has a positive effect. Put differently, making more money isn’t important. What’s important is making more than others.
Rob Henderson, “Thorstein Veblen’s Theory of the Leisure Class — A Status Update”, Quillette, 2019-11-16.
July 8, 2024
QotD: The Potlatch
John: Among the American Indians of the Pacific Northwest, there is a custom called “potlatch”. A potlatch is a feast commemorating a birth, a death, a wedding, or a communal ritual occasion. It has all the usual feast stuff — singing, dancing, drunken revelry, recitation of epic poems and renewal of ancient grudges — but there’s one additional feature to a potlatch that might be less familiar to our readers. As the party reaches its climax, the host of the potlatch reveals a collection of valuables: artisanal handicrafts, or precious items made from bone and ivory, culinary delicacies, alcohol, artworks, the rarer and more valuable the better. And then, all these treasures are heaped into a pile and burned in a giant bonfire.
The point, of course, is to show off how rich you are by showing off how much crystallized labor you are able to destroy. This pattern is not an uncommon one across human societies — a lot of human and animal sacrifice, while ostensibly religious in motivation, has this sort of showing off as an undertone. But what makes the potlatch especially interesting is its competitive nature. The Indians believe that as the goods are consumed by the blaze, every other wealthy man is “shamed” unless he comes back and burns objects of equal or greater value. It’s value destruction as a contest, like a dollar auction for status where the final price is set on fire rather than being paid to somebody, a negative-sum machine for destroying economic surplus.
Good thing our culture is way too civilized to do anything like that.
I don’t remember when it was that you told me I had to read this book about VIP “models and bottles” service at nightclubs, but I’m glad you did because it’s sort of like the Large Hadron Collider but for human social practices. By analyzing behavior under these extreme conditions, certain patterns that are normally obfuscated (often deliberately so) emerge with stark clarity. Much of your research focuses on “disreputable exchange” — the ways people buy and sell things while hiding the fact that they’re buying or selling something. Have you been able to get the NSF to pay for a night out in South Beach yet?
Gabriel: I should start off by disclosing that I’m friends with Ashley. However I don’t think that biases my opinion since the reason we are friends is that I admire her work.
Potlatch is one of the most interesting cultural practices in the world and the keystone upon which both economic anthropology and economic sociology are built. Indeed, you left out just how amazing it is in that not only did the native peoples of the Pacific Northwest destroy property in the form of salmon, blankets, and copper; but also wealth in the form of human beings, as they would use the occasion to both free and kill slaves. To us 21st century WEIRD Americans, murdering a slave and manumitting a slave seem like opposites, because manumission is humane and human sacrifice is brutal. But from the logic of status competition, they are alike in that both demonstrate that one is so wealthy that one can afford to give up the value of some of one’s slaves. Thus we see that not only the Tlingit but also the Romans would both murder and free slaves in funerary contexts.1 Patterson’s Slavery and Social Death has some very interesting material on this and is generally the greatest work of comparative scholarship on economic institutions since Max Weber — I hope to review it with you or Jane some day.
Now imagine it’s your job to describe one of the most interesting things to have ever happened, a ritual of passive-aggressively inviting rivals to parties that gavage your guests and culminate in wealth bonfires and human sacrifice, and the only thing you find worth emphasizing about it is how mean the Canadian government was to suppress the practice. This is how the Gene Autry Museum here in Los Angeles describes it, and you see similar emphasis at other museums that follow the curatorial heuristic of maximizing pious status redistribution and involvement of the descendants of the community being described, while avoiding at all costs anything that would serve as such a near occasion of awesome as to lead your internal monologue to roll tape for the Basil Poledouris score to Conan the Barbarian.
So now that we know what potlatch 1.0 is, why do I describe the models and bottles scene as a douchebag potlatch? There’s no human sacrifice, and the rivalry is a bit more friendly, but otherwise bottle service has a lot in common with a traditional potlatch. Most obviously, it is a ritual of competitive feasting where powerful men show off how much they can waste. The nightclubs are well aware of this and actively encourage “bottle wars”, where different tables compete to see how many bottles they can order. The service the club offers is not intoxication, but the spectacle of other clubgoers (and the home audience on Instagram) seeing how much the customer can spend. And so they don’t merely send a busboy or a waitress to quietly deliver the bottle, as would be the case at Applebee’s, but a bottle girl carrying bottles festooned in sparkler fireworks and, in one particularly decadent instance, the manager dressed as a gladiator and riding a chariot pulled by busboys. And once the bottles are drained, the bottles remain at the table. At a normal bar or restaurant, uncleared dishes would be a sign of lazy staff, but at a bottle service club the debris is an accumulating trophy that makes visible to all the consumer’s glorious expenditure.2
John Psmith and Gabriel Rossman, “GUEST JOINT REVIEW: Very Important People, by Ashley Mears”, Mr. and Mrs. Psmith’s Bookshelf, 2024-03-04.
1. Gladatorial ludi were originally funerary in nature. And we know from the Lex Fufia Caninia that by 2 BC funerary manumission was considered to be in such an escalatory spiral that it would ruin estates absent sumptuary laws limiting the practice.
2. Another example of garbage as testament to the host’s opulent generosity is the “unswept floor” mosaic motif common to many Hellenistic and Roman triclinia.
July 2, 2024
The virtue-signalling Olympics … aka “Glastonbury”
In Spiked, Brendan O’Neill documents the awesomely awful human beings at the Glastonbury music festival this year (like most years):
Virtue-signalling reached its nadir on Friday night. It was at the Glastonbury music festival. Of course it was. A swaying crowd of the time-rich, turbo-smug thirtysomethings who make up Glasto’s clientele passed around an inflatable dinghy filled with dummies designed to look like migrants crossing the English Channel. As some band you’ve never heard of sang a song about “beautiful immigrants”, the audience hoisted the blow-up boat above their heads and basically crowd-surfed it. What a gauche display of phoney virtue. What an orgy of hollow vanity. Surely it would have been cheaper to rustle up a banner saying, “Aren’t we fucking wonderful?”.
It will surprise not a living soul that the boat was the handiwork of Banksy, every posh twat’s favourite graffiti artist. Banksy has never once seen a moneyed, mostly white audience that he didn’t want to titillate with platitudes about Tory scum and cruel capitalism, so it was only natural he would gravitate towards Glastonbury. He knows it’s rammed with people called Archie and Poppy who lap up his unsubtle stencils about the rat race that is neoliberal society and how dreadfully frightful war can be. So who better to dragoon into his boat stunt than these folk who likewise love advertising to the world how much they care about migrants and stuff?
Let’s leave to one side how unbelievably crude it is for a rich graffitist and Brits who can afford to fork out £355 to listen to crap music for five days to celebrate boat journeys that often end in death. One wonders if any of the audience members who cheered illegal immigration later retired to one of Glasto’s luxury yurts, which contain not only “proper flushing toilets” but also toilet attendants. You can hire one for £5,000, which, ironically, is around the same amount of money dirt-poor migrants are forced to stump up to criminal gangs for a seat on one of their perilous crossings that the righteous of Glasto think it’s a hoot to sanctify.
No, even worse than the sight of the well-off of Worthy Farm using the wretched of the Earth to burnish their moral credentials is the fact that if any Channel-crossing migrant were to rock up to Glastonbury they’d be cuffed and shoved in the back of a paddy wagon faster than you could say “What time’s Dua Lipa on?”. Glastonbury is one of the most fortified zones in Britain. It is surrounded by a fence that is 4.12m high and 7.8km long and which has numerous “unique high-security features”, including an “external roadway to prevent tunnelling”, a “45-degree overhang to prevent climbing” and “zero nuts and bolts to stop the fence being tampered with”. “No borders!”, cry the virtuous of Glasto while surrounded by a border fence that the screws of Alcatraz would have envied.
June 29, 2024
Oh no! The filthy proles are getting too many calories! Let’s re-impose rationing!
Tim Worstall suggests that the regular “viewing with alarm” thumbsuckers about purchased meals having “too many calories” are actually an indication of a strong desire by the great and the good to stick their regulatory noses into the lives of ordinary people:
This headline is, of course, wrong.
Some takeaway meals contain more calories than daily limit, UK study finds
There is no daily limit. We do not have laws stating how much food we are allowed to eat. Of course, there are those who want there to be such laws but there aren’t, as yet. What there is is a series of recommendations about the limits we should impose upon ourselves:
Some takeaway meals contain more calories in one sitting than someone is advised to consume in an entire day, a study of British eating habits has revealed.
That’s better.
Cafes, fast-food outlets, restaurants, bakeries, pubs and supermarkets are fuelling the UK’s obesity crisis because so many meals they sell contain dangerously large numbers of calories, it found.
That’s not better. Because a plate of food containing a lot of calories is not a danger. Eating many of them might be but that the average household can get a gutbuster for some trivial portion of household earnings is a glory of modern civilisation, the very proof we require that we’re all as rich as Croesus.
And this is actually true too. That we are gloriously rich and it’s our food supply that proves this. As Brad Delong likes to point out back 200 years (yes, about right, 1820s is as it was really changing but 300 years would be better) it took a full day’s work to be able to gain 2,000 calories a day for a day labourer. There are 800 million out there still living at that standard of living. We can buy 2,000 calories — if we go boring stodge — for 30 minutes work now.
By history and by certain geographies we are foully rich these days. Which is the complaint of the wowsers of course. They’re a revival of the puritans and their sumptuary laws. How dare it be true that people fill their bellies with food they actually like?
Six out of 10 takeaway meals contain more than the 600-calorie maximum that the government recommends people should stick to for lunch and dinner in order to not gain weight, according to the research, which was carried out by the social innovation agency Nesta.
One in three contain at least 1,200 calories – double the recommended limit.
And? So, folk can buy lots of food for not much money. This is the very thing that makes having a civilisation possible — cheap food. My wife and I do indeed partake of an Indian occasionally — and find the takeout portions rather large. So, we have one amount for lunch or dinner and we’ve a refrigerator in which to keep the excess for a supper or snack another day. This is not beyond the wit of man to organise.
We don’t order in food very often, but when we do we usually manage to get both dinner on the night and lunch on the morrow from a typical order. If the nosey parkers have their way, they’d limit what we were allowed to buy — for our own good, of course — so we’d almost certainly still pay the same amount for less food. Such a deal!
June 12, 2024
“Consumption inequality” really has fallen significantly since Orwell’s day
Tim Worstall on some of the points raised by Christopher Snowdon’s new introduction to Orwell’s Nineteen Eighty-Four:
Eric Blair, the useful one, once pointed out that:
In a world in which everyone worked short hours, had enough to eat, lived in a house with a bathroom and a refrigerator, and possessed a motor-car or even an aeroplane, the most obvious and perhaps the most important form of inequality would already have disappeared. If it once became general, wealth would confer no distinction.
That’s from Chris Snowdon’s new intro to 1984 – you should buy a copy.
Not that Eric knew enough economics to know this but what he’s talking about is consumption inequality.
Sure, we’ve Oxfam squealing that wealth inequality is rising summat fearsome. It ain’t — they fail to account for what we already do to reduce wealth inequality. Many tell us that income inequality is rising summat fearsome. It ain’t. Global income inequality has been falling this past 40 years and as all men are indeed brothers it’s the global number that matters.
But the one that’s really fallen like a stone is that consumption inequality. Consumption is also really the only one of the three that matters. Sure, a world in which there are those without three squares and a crib is not a good one. But once all do have three squares etc. then whatever other inequality there is is, well, it’s not actually all that important is it?
[…]
We really have got to what Orwell thought would be equality. In 1930s England (which was his mental reference point) all of these things – all – were signifiers of significant wealth or income:
As a poorer country the UK was a little behind on these things but my best guess would be that we’re ahead of the US on washing machines today (the US still has a habit of communal machines in apartment blocks). And it amuses that central heating isn’t even on the list. This was something very middle class indeed in the 1960s, really only became “normal” in the UK in the late 70s into the 80s. As with double glazing. These days you’re defined as being in fuel poverty if you cannot heat your house, always and all of it, to a level that no one at all could before that central heating. No, really, coal fire heated houses might average 10oC in winter and that would only be in rooms with an actual fire — others would be at 0oC.
This is not to get into a Four Yorkshiremen but people would be astonished at how cold houses were 1970s and earlier. My own arrival in the US in 1981 had me wondering how they had heating systems that heated all the house, properly, all winter. How could anyone afford that?
March 6, 2024
QotD: Mansa Musa’s disastrous foreign aid to Cairo
Mansa Musa’s good intentions may be the first case in history of failed foreign aid. Known as the “Lord of the Wangara Mines”, Mansa Musa I ruled the Empire of Mali between 1312 and 1337. Trade in gold, salt, copper, and ivory made Mansa Musa the richest man in world history.
As a practicing Muslim, Mansa Musa decided to visit Mecca in 1324. It is estimated that his caravan was composed of 8,000 soldiers and courtiers — others estimate a total of 60,000 — 12,000 slaves with 48,000 pounds of gold and 100 camels with 300 pounds of gold each. For greater spectacle, another 500 servants preceded the caravan, and each carried a gold staff weighing between 6 and 10.5 pounds. When totaling the estimates, he carried from side to side of the African continent approximately 38 tons of the golden metal, the equivalent today of the gold reserves in Malaysia’s central bank — more than countries like Peru, Hungary or Qatar have in their vaults.
On his way, the Mansa of Mali stayed for three months in Cairo. Every day he gave gold bars to the poor, scholars, and local officials. Mansa’s emissaries toured the bazaars paying at a premium with gold. The Arab historian Al-Makrizi (1364-1442) relates that Mansa Musa’s gifts “astonished the eye by their beauty and splendor”. But the joy was short-lived. So much was the flow of golden metal that flooded the streets of Cairo that the value of the local gold dinar fell by 20 percent and it took the city about 12 years to recover from the inflationary pressure that such a devaluation caused.
Orestes R Betancourt Ponce de León, “5 Historic Examples of Foreign Aid Efforts Gone Wrong”, FEE Stories, 2021-06-06.