Many scholars have been reluctant to discuss the question of European military superiority because either they confuse it with larger issues of intelligence or morality or they focus on occasional European setbacks as if they are typical and so negate the general rule of Western dominance. In fact, the European ability to conquer non-Europeans — usually far from Europe, despite enormous problems in logistics, with relatively few numbers of combatants, and in often unfamiliar and hostile terrain and climate — has nothing to do with questions of intelligence, innate morality or religious superiority, but again illustrates the continuum of a particular cultural tradition, beginning with the Greeks, that brought unusual dividends to Western armies on the battlefield.
Victor Davis Hanson, Carnage and Culture, 2001.
August 2, 2021
QotD: Western military superiority
July 29, 2021
In The Shadow of Napoleon – The 2nd French Empire Before 1870 I GLORY & DEFEAT
realtimehistory
Published 12 Jul 2021Support Glory & Defeat: https://realtimehistory.net/gloryandd…
After Napoleon I had conquered and then lost Europe, France went through multiple revolutions. In 1851, Napoleon’s nephew and French president Louis-Napoléon Bonaparte took control and in 1852 crowned himself Emperor Napoleon III. The new French Empire wanted to regain the glory of Napoleon’s uncle and together with his wife Empress Eugenie he ruled a state known for lavish balls and spending.
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https://realtimehistory.net/podcast – interviews with historians and background info for the show.» LITERATURE
Arand, Tobias: 1870/71. Die Geschichte des Deutsch-Französischen Kriegs erzählt in Einzelschicksalen. Hamburg 2018Arand, Tobias/Bunnenberg, Christian (Hrsg.): Karl Klein. Fröschweiler Chronik. Kriegs- und Friedensbilder aus dem Krieg 1870. Kommentierte Edition. Hamburg 2021
Gouttman, Alain. La grande défaite de 1870-1871. Paris 2015
Herre, Franz: Eugénie. Kaiserin der Franzosen. Stuttgart, München 2000
Rieder, Heinz: Napoleon III. Abenteurer und Imperator. München 1998
» SOURCES
Bonaparte, Prince Napoléon-Louis: Des Idées Napoléoniennes. London 1839Marx, Karl: Der achtzehnte Brumaire des Louis Napoleon. Hamburg 1869
Maupassant, Guy de: Bel-Ami. Paris 1901
N.N. (Hrsg): Fontane, Theodor. Aus den Tagen der Okkupation. Eine Osterreise durch Nordfrankreich und Elsaß-Lothingen 1871. Berlin (Ost) 1984
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Presented by: Jesse Alexander
Written by: Cathérine Pfauth, Dr. Tobias Arand, Jesse Alexander
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July 18, 2021
A different kind of “tone policing”
John McWhorter on a recent study on interactions between the police and the general population:
“Police stop” by San Diego Shooter is licensed under CC BY-NC-ND 2.0
A fascinating, and depressing, new study will be celebrated as revealing the subtle but powerful operations of racism. It also reveals, however, the pitfalls in the way we are taught to address that racism these days.
The study shows that police officers tend to talk in a less friendly way to black people they stop than white ones. People were played slivers of body-cam audio of the officers talking to citizens, with the content of the exchange disguised. People could tell with dismaying regularity what color person the officer was speaking to simply by the tone of voice. It wasn’t that officers outright sneer at black people. Rather, their tone with whites tends to be more pleasant, to have a hint of cheer, whereas with black people it is more impersonal, flat, unwarm.
The study also shows how these things fashion a vicious cycle. People tested who had negative experiences with cops and/or less trust in them processed even the exchanges the cops had with white citizens as less positive than other people tested did. That is, their life experience has implanted in them a distrust of the cops, that can anticipate actual interactions with them – and certainly, of course, unintentionally pollute them.
* * *
This study reminds me of something else that goes in the other direction. To whites, subtle things about black communication, including vocal tone, can come off as threatening when no threat is intended.
I once happened to hear two 30-something black men talking about a misunderstanding one of them had had at work. They were just unwinding, but there was what many might process as a tinge of impending battle in their voices, inflections and gestures. “Man, I wanted to ‘Mmmph!’ [jab of the arm, click of the tongue] Gimme a break! An’ I was like … [putting on a challenging glare] don’t even start.”
No black listener would assume these guys actually meant the hints at violence literally. However, outside listeners can hear this way of talking as edgy. Kelefa Sanneh’s term for this twenty years ago, writing about rap and its lyrics, was perfect: a certain “confrontational cadence”.
Yes, all people trash-talk. But this particular way of talking has a special place in black American culture. No, that’s not stereotyping: sympathetic black academics have documented it. CUNY’s Arthur Spears, today one of the deans of the academic study of black American speech, has written about what he calls “directness”. Speech “that may appear to outsiders to be abusive or insulting is not necessarily intended to be nor is it taken that way by audiences and addressees,” Spears noted. He then quoted a father-child exchange: Father: “Go to bed!” Little boy: “Aw, Daddy, we’re playing dominoes.” Father: “I’m gonna domino your ass if you don’t go to bed now.” Notice how awkwardly this, or Eddie Murphy’s routine about the mother throwing the shoe in Delirious, would translate into the world of Modern Family.
This “confrontational cadence” can inflect even casual exchanges between black and white people. Aspects of black intonation, steeped in a lifetime’s experience in a language culture that values performative aggression as a kind of communal élan, can sound cranky, disrepectful, and even aggressive to a white person. It is all but impossible that this does not color encounters between black people and white cops; I highly suspect a study like the first one I mentioned would reveal it.
July 15, 2021
QotD: Macaulay’s prescription for ruling India
Macaulay was arguing that British Government should spend money on educating those it found under its rule. So it came to be as Britain ruled over the most heavily-populated and most valued part of its empire for another century.
Jawaharlal Nehru, the Prime Minister who led India to independence from Britain, studied at Trinity College, Cambridge, and at the Inner Temple, and was closely connected to the Fabian Society. Nehru’s rival, Muhammad Ali Jinnah, the founder of Pakistan, studied law at the Lincoln’s Inn, and was strongly influenced by English utilitarianism and French positivism. Nehru was an agnostic who requested a secular burial (this was denied him), while Jinnah was a gin-drinker whose religious attachments were more a matter of identity than belief.
Nehru and Jinnah led India and Pakistan to independence as the brown-skinned Westerners Thomas Macaulay had envisioned a century earlier. South Asian in appearance and pedigree, the leaders of these two nations nevertheless personified a fundamental truth about the Western orientation of the new Asian states. Pakistan was aligned with the United States, while socialist India was nominally non-aligned but clearly tilted toward the Soviet bloc. Though the populace of these nations were mostly illiterate, poor and detached from the cosmopolitan currents of the world, their elites were integrated among the English-speaking peoples. Nehru’s daughter, Indira Gandhi, attended Somerville College, Oxford. His grandson, Rahul Gandhi, whose mother is Italian, studied at Harvard and Trinity College.
Razib Khan, “Why the West lost India’s culture wars”, UnHerd, 2021-04-13.
July 14, 2021
Instead of economics, how about “humanomics”?
In City Journal, Allison Schrager reviews Bettering Humanomics: A New, and Old, Approach to Economic Science by Deirdre McCloskey:
I thoroughly enjoyed Deirdre McCloskey’s Bettering Humanomics, but I may be a glutton for feelings of intellectual inadequacy. Truth be told, I only understood about 60 percent of the book. It contains countless references to great works of the humanities, economics, and the history of economic thought. A casual reader cannot possibly be familiar with a fraction of them, even within his own field. But McCloskey expects you to know them.
At first this book frustrated and confused me. Then I suspected this reaction was by design. I am, after all, an economist myself: I have dedicated my life to learning my craft and benefited from many years of training at great institutions from important thinkers. But reading Humanomics, I became fully aware of how little I know. I now believe that becoming a fully formed economist requires that I stop watching trash TV in my free time and read the Theory of Moral Sentiments instead. McCloskey pulls no punches, whether on her intellectual opponents or on the reader. Here is one example, where she defends herself from a critic, philosopher Gerald Gaus:
Aside from these textual matters, I must say I find myself repelled by Gaus’s vision of people as cynical conformists: “we are such deeply social normative creatures, in the sense that we are so attuned to the normative expectations of others, that we can achieve a stable rule-based system of cooperation even when many are not enthusiastic about the moral attitudes and virtues that the rules express.” I invite him to reread Thucydides’s dialogue between the Athenian diplomats and the Melians, and repent.
McCloskey argues that economics would be better if we listened to people — in controlled experiments, chat rooms, meetings, surveys, and at the Rotary. We need to absorb the lessons from art and culture (perhaps trash TV has value, after all). She does not believe that economists need to ditch math and data, but our overreliance on these tools encourages us to view people as abstractions and leads us astray. Such tendencies also help explain the rise of behaviorism, which assumes that humans are flawed creatures who must be nudged by a wise bureaucrat into better choices; recent flirtations with industrial policy; and the belief that, if we just get our government and laws right, growth will follow.
We must consider how individuals see and experience the world around them, and we must recognize that humans are malleable in ways that we don’t account for. For example, McCloskey estimates a quarter of all income comes from “Sweet Talk” — not lies or trickery, but the ability to be persuasive and compelling, a crucial aspect of sales and advertising. It influences how we perceive the world and can be an important part of motivation.
We economists have lost our appreciation for the humanities, and that means that we underestimate the importance of human dignity. This is no small oversight. McCloskey spends about a third of her book arguing that understanding the humanity of the northwestern European population can explain why it industrialized first. Other countries around the world had wealth, strong institutions, and well-trained mathematicians and engineers (perhaps better ones), but industrialization happened in Britain first because it treated its people with dignity and empowered them with both rhetoric and knowledge.
July 10, 2021
QotD: The western military tradition versus wealth and decadence
Victor Davis Hanson, Carnage and Culture, 2002.
July 6, 2021
QotD: Generational dislocation
Grant McCracken, “Gender Watch”, This Blog Sits at the, 2005-03-24.
Update: Link had rotted since I first posted this on the old blog. The link has been updated to the current location. H/T to WarEagle82 for calling this to my attention.
July 1, 2021
Woodrow Wilson, Isolationism, and the Birth of the Charleston | B2W:ZEITGEIST! I E.20 Harvest 1923
TimeGhost History
Published 30 Jun 2021Wilson won the Nobel Peace Prize for crafting the League of Nations at Versailles, but even he couldn’t bring America out of its isolationism. This season he pours out his disappointment in his first-ever radio address. Optimism still reigns in the world of popular culture though, this season the Charleston is born.
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John McWhorter reviews Facing Reality by Charles Murray
In the latest installment from It Bears Mentioning, John McWhorter considers Murray’s latest book to be his weakest:
… Facing Reality is seriously disturbing. Murray gives a great deal of evidence for two points. One is that black people aren’t, on the average, as intelligent as other people. The other is that black people in America are more violent than others.
Those who on some level celebrate the latter as black people getting back at the white man in the only way they can, should know that the facts don’t lend themselves to that vigilante justice analysis. More specifically, black people kill each other more than members of other groups kill each other.
I find the violence point relatively unsurprising. Murray stays agnostic as to what the cause of it is; he proposes no genetic analysis, for example. And really, let’s try this. In the 1960s, a new and powerful fashion in black thought, inherited from the general countercultural mood, rejects championing assimilation to proposing that opposition to whiteness is the soul of blackness. Meanwhile, white leftists encourage as many poor black women as possible to go on welfare, hoping to bankrupt the government and inaugurate a fairer America. Soon, being on welfare in poor black communities is a new normal – hardly the usual, but so common that people grow up seeing not working for a living as ordinary. Then at this same time, a new War on Drugs gave poor black men a way of making half of a living by selling drugs on the black market, amidst a violent culture of gangland turf-policing. This feels more natural to them than it would have to their fathers because 1) the new mood sanctions dismissing traditional values as those of a “chump”, 2) it no longer feels alien to eschew legal employment, and 3) the Drug War helps make it that most boys in such neighborhoods grow up without fathers anyway.
The question might be just how black men amidst these changes would not have embraced violence in a new way.
* * *
The point about intelligence, however, is tough reading. Many will try the usual arguments – that race is a fiction (but while there are gray zones, humans do divide into delineable races genetically), that all races have a range from genuises on down (but the issue is that some races have more geniuses than others), that intelligence tests are “biased” somehow (but no one will specify just how, and this sort of bias is decades gone now).
The data, unless Murray is holding back reams of data with opposite results, cut brutally through all of this. It isn’t that black people are on the bottom on one big test in one big study, but that a certain order of achievement manifests itself in one study after another with relentless and depressing regularity. Asians on top, then come the whites, then Latinos, and then black people.
People will insist that none of this has anything to do with intelligence, but one thing cannot be denied – whatever it signifies, black people have a big problem performing on intelligence tests. The consistency of the results, if it is unconnected to intelligence, is clearly connected to something, or the results wouldn’t be so damnedly consistent.
June 29, 2021
History Summarized: Rise of Islam
Overly Sarcastic Productions
Published 16 Nov 2016Note to viewers: This video contains images of the *Blue Mosque* in Istanbul, which is Not the Hagia Sophia. The Hagia Sophia was a church, later converted into a mosque, but the Blue Mosque, which, to be fair, looks fairly similar to the Hagia Sophia, is a totally different building, and was built by the Ottomans.
HE LIVES! … by at least a few medical metrics. Blue went on a huge training montage for the entirety of Autumn and is back to talk about the history of Islam!
If you have any questions about anything in the video and would like to learn more, leave them in the comments and I’ll do my best to answer!
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June 28, 2021
QotD: Urbanization
Stewart Brand, “Environmental Heresies”, Technology Review, 2005-05
June 18, 2021
Innovation was minimal in the Roman Empire, because slave societies think they don’t need new inventions
Mark Koyama writes for the Foundation for Economic Education on the similarities and differences of the economy of the Roman Empire at its second-century peak and the booming European economies of the 17th and early 18th centuries:
“The Consummation of Empire” from the painting series “The Course of the Empire” by Thomas Cole (1801-1848).
New York HIstorical Society collection via Wikimedia Commons.
The most obvious institutional difference between the ancient world and the modern was slavery. Recently historians have tried to elevate slavery and labor coercion as a crucial causal mechanism in explaining the industrial revolution. These attempts are unconvincing […] but slavery certainly did dominate the ancient economy.
In its attempt to draw together the various strands through which slavery permeated the ancient economy, [Aldo] Schiavone’s chapter “Slaves, Nature, Machines” [in The End of the Past] is a tour de force. At once he captures the ubiquity of slavery in the ancient economy, its unremitting brutality — for instance, private firms that specialized in branding, retrieving, and punishing runaway slaves — and, at the same time, touches the central economic questions raised by ancient slavery: to what extent was slavery crucial to the economic expansion of the period between 200 BCE and 150 AD? And did the prevalence of slavery impede innovation?
It is impossible to do justice to the argument in a single post. Suffice to say that after much discussion, and many fascinating interludes, Schiavone suggests that ultimately the economic stagnation of the ancient world was due to a peculiar equilibrium that centered around slavery.
One can think of this equilibrium as resting on two legs. The first is the observation that the apparent modernity of the ancient economy — its manufacturing, trade, and commerce rested largely on slave labor. The expansion of trade and commerce in the Mediterranean after 200 BC both rested on and drove the expansion of slavery. Here Schiavone notes that the ancient reliance on slaves as human automatons — machines with souls — removed or at least weakened, the incentive to develop machines for productive purposes.
The existence of slavery, however, was not the only reason for the neglect of productive innovation. There was also a specific cultural attitude that formed the second leg of the equilibrium:
None of the great engineers and architects, none of the incomparable builders of bridges, roads, and aqueducts, none of the experts in the employment of the apparatus of war, and none of their customers, either in the public administration or in the large landowning families, understood that the most advantageous arena for the use and improvement of machines — devices that were either already in use or easily created by association, or that could be designed to meet existing needs — would have been farms and workshops
The relevance of slavery colored ancient attitudes towards almost all forms of manual work or craftsmanship. The dominant cultural meme was as follows: since such work was usually done by the unfree, it must be lowly, dirty and demeaning:
technology, cooperative production, the various kinds of manual labor that were different from the solitary exertion of the peasants on his land — could not but end up socially and intellectually abandoned to the lowliest members of the community, in direct contact with the exploitation of the slaves, for whom the necessity and demand increased out of all proportion … the labor of slaves was in symmetry with and concealed behind (so to speak) the freedom of the aristocratic thought, while this in turn was in symmetry with the flight from a mechanical and quantitative vision of nature
Thus this attitude also manifests itself in the disdain the ancients had for practical mechanics:
Similar condescension was shown to small businessmen and to most trade (only truly large-scale trade was free from this taint). The ancient world does not seem to have produced self-reproducing mercantile elites. Plausible this was in part because of the cultural dominance of the landowning aristocracy.
The phenomenon coined by Fernand Braudel, the “Betrayal of the Bourgeois”, was particularly powerful in ancient Rome. Great merchants flourished, but “in order to be truly valued, they eventually had to become rentiers, as Cicero affirmed without hesitation: ‘Nay, it even seems to deserve the highest respect, if those who are engaged in it [trade], satiated, or rather, I should say, satisfied with the fortunes they have made, make their way from port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more delightful, none more becoming to a freeman'” (Schiavone, 2000, 103).
Such a cultural argument fits perfectly with Deirdre McCloskey’s claim in her recent trilogy that it was the adoption of bourgeois cultural norms and specifically bourgeois rhetoric that distinguished and caused the rise of north-western Europe after 1650.
June 14, 2021
Movies based on “classic literature”
Severian considers the relative glut of movies more-or-less based on the classics of literature from his formative years:
When I was a young buck, there was a fad for making movies out of “classic literature”. Scads of chick flicks, of course — Jane Austen’s complete works, the Brontës, and so on — but they also took a stab at Shakespeare. Mostly they stuck to the comedies — and trust me, watching Keanu Reeves trying to handle Much Ado About Nothing is hilarious, in all the wrong ways — but they’d occasionally give the tragedies a shot. Kenneth Branagh’s Hamlet is pretty good despite all the distracting cameos, his Othello is at least sincere (ye gods, imagine trying to make that today!), I think I’m forgetting a few. Mel Gibson gave Hamlet a go back in the early 1990s, and so on. Again, I’m pretty sure I’m forgetting a few.
It always struck me as odd. Unless they timed the theatrical releases to midterm and finals week, hoping to hoover up the dollars of desperate sophomores who didn’t do the homework, it didn’t make much sense, marketing-wise. We were a much more culturally literate people once, it’s true*, but there’s just not much of an audience for the Bard anymore. Nor was it a case of SJWs trying to destroy something good just on general principles. I’m sure Gwyneth Paltrow was bad as Emma, but the idea of retconning every single female in the Western Canon into a Strong, Confident Woman(TM) was still in its infancy. My only other guess was that, since college enrollments were skyrocketing, maybe the parents of all those first-gen college kids were feeling mal-educated and trying to catch up …? Lame, I know, but it was the best I could do.
Looking back on it now, I see my problem: I was looking at it from the demand side. Silly and naive as I was, I assumed that Hollywood’s primary concern was making money, so they went out and found what the people wanted to see, then gave it to them. For instance, I thought Titanic was going to be a huge flop. I mean, the boat sinks. We know that. How do you squeeze any dramatic tension out of it? I should’ve realized they’d be playing it as a doomed-lovers tragedy — girls love that shit, what with the big flouncy costumes and all. Once I realized that, I thought I had it all figured out — every girl I, personally, knew found the works of Jane Austen tedious, but that’s because (I reasoned) you have to supply the images for yourself. Put Hunky McBeef up there in breeches and a peruke, Waify Beecup in a Regency dress, and it’s chick crack …
Or so I thought. Looking back on it now, that’s as dumb as my opinion that Titanic would bomb. Hollywood doesn’t care what you want. I doubt if Hollywood has ever cared what you want, but if they ever did, that time probably ended in tandem with Clara Bow’s career. Hollywood wants what they want, and so will you, because whaddaya gonna do, not watch it? The reason they made all those “classic literature” films in the 1990s, then, wasn’t because they thought we wanted (or needed) some cultural uplift.
No, the reason was: By the 1990s, the last of the old guard in Hollywood was dying off, replaced by the new guard, the Baby Boomers. As we know, it’s not enough for Boomers to control everything while making a shitload of money. No no, for them everything has to be deep and meaningful. They thought of themselves as artistes, not entertainers, so they had to put out a bunch of highbrow stuff, and we had to watch it. This is the sole reason goofy-looking Kenneth Branagh and his horse-faced wife (at the time) were a big cultural force. They made Shakespeare sexy, by which I mean, they allowed the studio heads to think of themselves as the arbiters of culture, not the carny trash they were and are. That some decent movies got made because of it, is entirely incidental.**
*Last summer, during the worst of lockdown mania, I introduced my little nephews to Bugs Bunny. The real ones, from the 40s and 50s, not the crap they put out ten, twenty years ago. I am an educated man by modern standards, but a lot of that stuff flew over my head … and they used to show these in front of popular movies, on military bases, etc.! There’s the classic Wagner one, of course — kill da wabbit!! — but another one involves The Barber of Seville, which I haven’t seen performed and had to look up. Even the “throwaway” music was classical — they could assume, in other words, that your average workaday guy or GI had a fairly large repertoire of classical pieces in his head, enough to recognize bits from Strauss, Chopin, Schumann, etc.
**I do kinda regret bashing Sir Kenneth, as wiki tells me he now is. I enjoyed Hamlet (again, despite the annoying cameos), and some of his other work was pretty entertaining, even, in a limited way, visionary — a quirky little picture like Dead Again didn’t do much in 1991, but it would clean up now (a PoMo costume drama!). I’m one of the few people who liked Mary Shelley’s Frankenstein, which again despite terrible casting (Robert De Niro? Seriously?) was loads of fun. Shelley’s novel as written is ludicrous, therefore unfilmable, but Branagh admirably captured the spirit of it. It’s as Goth as can be, in the original sense of “Gothic”. Wonderful stuff.
June 12, 2021
Literate people who “never read books”
I recently added Kenneth Whyte’s SHuSH to my growing list of Substack blogs, and his latest entry considers people who can read but choose not to … and boast about it:
… I ran across a tweet by Neil Patel, a self-made marketing guru, explaining or, rather, bragging about how he doesn’t read books:
The only books I read are kids’ books and that’s to my daughter. People talk about reading books. You know what? I wrote a book and I was even a New York Times best-selling author, but here’s the thing: most books that you see in a book store, they’re written a year to two years before they were actually published and they go through this really long process. A lot of the times you’re reading outdated information. Even if the book has theories and strategies that aren’t outdated, heck, you can just go on YouTube and find that info in a five-minute clip. Why would you want to read 300 pages when you can just figure it out in five minutes. So I don’t spend my time reading books. Instead, I spend three hours a day reading blogs, Instagram, YouTube and all the other places where I can consume information faster, and you should, too.
It turns out Patel’s tweet was too dumb even for Twitter. Within hours, it had 87 retweets against 1,836 quoted retweets and 764 replies, indicating an extremely high ratio of people blasting him to people sharing his pensées.
Washington Post book critic Carlos Lozada had some of the best mockery: “Also do you realize that when you go in a bookstore, some of the books are so old that the authors are dead? How can you learn anything from a dead person? They can’t even tweet.”
I’ve found over the last few years that I’m spending less time reading books, although I still treasure my quiet reading time in the late evening. My tastes have changed a lot over the years, and I read almost no fiction works at all except for a few “unwoke” science fiction authors, and aside from books on hand tool woodworking almost everything else is history — and not much recently published history (for the same reason I avoid most modern SF novels … they’re far too woke for boring old fuddy duddy readers like me).
You’ve probably seen those internet ads that claim the average CEO reads a book a week. That’s bullshit marketed by Blinkist to flog fifteen-minute book summaries. There is no data to support it. The average American reads twelve books a year, and high-earners read fifteen, which is probably the best-case scenario for the average CEO.
Sure, Bill Gates and Mark Zuckerberg and Warren Buffett read a lot of books. I’ve run across a few lesser mortals in big offices who were enthusiastic readers. I was even part of a Bay Street book club for several years (I loved it). But most businessmen, in my experience, read very little, or not at all. Trump, who also had his name on a bestseller but never reads books, is far closer to the norm than Gates.
I was once at a dinner retreat with a dozen executives, all of whom had good university educations and generous salaries. They’d been asked by a moderator to come to the dinner with an example of something they’d read, a book or a poem or an essay that really spoke to them. Only three of the twelve mentioned books (and each mentioned a business book). Several mentioned newspaper or magazine articles they’d read. The rest relied on song lyrics, with two citing the same line from “Hotel California” as a commentary on their careers: “You can check out any time you like, but you can never leave.” None of us knew whether to laugh or cry.
Another thing I learned at that retreat, which struck me as related, was that all of the executives complained of having no time to think about the big picture: they were so busy doing their work that they seldom stopped to consider if there wasn’t a better way to do it, or if it was worth doing at all. They complained at this lack of perspective, but all were senior enough to be able to delegate day-to-day chores to others, leaving themselves time to think. I don’t believe they wanted to.
June 11, 2021
Latin and Greek are the next sacrifices to the great god Antiracism
In the latest edition of It Bears Mentioning, John McWhorter considers the Princeton University classics department decision to get rid of the requirement for students to read classic texts in the original languages:
“USA – New Jersey – Princeton” by Harshil.Shah is licensed under CC BY-ND 2.0
I have written recently about the Princeton classics department’s decision to eliminate the requirement that students engaging closely with Latin and Greek texts be able to … read them in Latin and Greek. The new idea is that the department will attract more majors by opening up to ideas from students who may be full of beans but just not inclined to tackle complex, ancient languages. And sub rosa, the idea is clearly – as we can see from words in the official statement like underrepresented, perspectives, and experiences – that of especial interest will be black students, especially in light of today’s racial reckoning which the department openly acknowledges was the primary spur for this change.
My disappointment with this decision is because it is part of a tradition of arguments that we do black people a favor by exempting them from certain kinds of faceless, put-up-or-shut-up challenges to entry. Back in the aughts, the classic example was brilliant, fierce black lawyers confidently arguing that because black firefighter applicants don’t do as well on the entrance exams required for the job, the exams are racist and should be eliminated. More recently there has been the idea that if black kids are rare at top-ranked public schools in New York City like Stuyvesant because few excel on the standardized test one must ace to be admitted, then the solution is to eliminate the test as “racist”. The Princeton decision is a variation: to get black kids into classics, it’s supposedly immoral to expect them to master the intricacies of Latin and Greek, languages which I suppose we can see as foreign, “white” to them as well. Rather, they must be admitted in shining expectation that their class comments will be bracingly “diverse” in good old English.
My Atlantic colleague Graeme Wood is more sanguine about the Princeton decision. He argues sagely that a certain kind of student happens to enjoy working their way through languages like Latin as a kind of puzzle (I openly admit being that type), but that there are others who don’t go in for that particular task and yet are itching and well-equipped to engage and analyze classical texts regardless. Graeme notes that we do not consider it an educational tragedy that specialists in English history are not required to be able to read Old English. (Although I wonder if this analogy would hold if the idea were someone specializing in England of the first millennium, where all of the relevant linguistic matter was in Old English [and Latin].)
I can go with him here to an extent. On the one hand, as I have argued here, to engage work only in translation is, of course, to lose a lot. Yet, in making that argument here, I was referring to my own reading War and Peace in English, as I myself was not inclined to hack through it in Russian (although my being black was not the reason for this disinclination [couldn’t help it!]). The question is how important we consider that loss to be.
Having no facility in languages myself, I’m more sympathetic to the students’ viewpoint than I might otherwise be, but depending on someone else’s translation of the text being studied has unexpected risks, as Sarah Hoyt explained from her own translation studies:
The discussion […] reminded me of when I was sixteen and embarked on a class called “Techniques of Translation”.
Although I had studied French and English and German, the translations I’d done so far were of the “I took the pen of my neighbor” variety. I thought the class would teach me to smooth out the sentence to “I took my neighbor’s pen” and that would be that.
I was wrong. Oh, it taught that also, but that was a minor portion of it. The class mostly hinged on the moral, ethical and — most of all — professional dilemmas of being a translator. I know any number of you are translators, formal or informal, but any number of you are also not. So, for the ones who are not, let me break the news with my usual gentleness:
There is no such thing as translation.
The French have a proverb “to translate is to betray a little” — or at least that’s the closest meaning in English. It’s fairly close to the true meaning, but slightly askew, of course. Every language is slightly askew to other languages.
The idea that there exists in every language a word that is exactly the equivalent of other languages is sort of like assuming that aliens will — of course — live in houses, go to school, ride buses, understand Rebecca Black’s “Friday”. [This was originally written in 2011.]
Language is how we organize our thoughts, and each word, no matter how simple, carries with it the cultural freight and experience of the specific language. Oh, “mother” will generally mean “the one who gave birth to” — except for some tribal, insular cultures where it might mean “the one who calls me by her name” or “my father’s principal wife” — but the “feel” behind it will be different, depending on the images associated with “mother” in the culture.
So, when you translate, you’re actually performing a function as a bridge. Translation is not the straightforward affair it seems to be but a dialogue between the original language and the language you translate into. If you’re lucky, you meet halfway. Sometimes that’s not possible, and you feel really guilty about “lying” to the people receiving the translation. When on top of language you need to integrate different cultures and living systems (which you do when translating anything even an ad) you feel even more guilty, because you’re going to betray, no matter how much you try. At one point, a while back, I had my dad on one phone, my husband on the other, and I was doing rapid-fire translation about a relatively straight forward matter. And even that caused me pangs in conscience, because my dad simply doesn’t understand how things are done here. I had to approach his experience and explain our experience in a way he wouldn’t think I was insane or explaining badly. That meant a thousand minor lies.
