seangabb
Published 31 Jan 2026This section confronts the social realities of Greek civilisation that are often ignored or idealised.
It examines the position of women, the central role of slavery, ritualised violence against children, infant exposure, and what we would now describe as widespread paedophilia. Drawing on ancient sources such as Plutarch, Demosthenes, and Aristotle, it shows that these practices were not marginal, but embedded in Greek social norms and justified as rational policy.
Victorian and modern idealisations of Greece are critically dismantled in favour of historical evidence.
The aim is not moral condemnation, but historical clarity.
May 10, 2026
The Ancient Greeks: 01 – What Made Them Special? (b) Slavery, Violence, and the Reality of Greek Life
May 2, 2026
QotD: Yes, the US Civil War was about slavery
… it might be useful to have a primer on the events leading up to the […] US Civil War. This is not the stuff they teach in school, kids, so don’t copy/paste it for your term papers, lest you get sent to the school psychologist and get put on all kinds of happy pills.
Preliminary: Yes, the […] Civil War was about slavery. I know it’s fashionable for the Very Clever Boys […] to deny this, but that’s the difference between “a grownup’s understanding of complex events” and “being a sperg that should’ve been shoved in a lot more lockers in high school”. There’s a difference between “necessary” and “sufficient” conditions, as well as between “proximate” and “final” causes.
Slavery was the proximate cause of the First Civil War, the sufficient condition. The final cause, the necessary condition, was the same one that causes pretty much all the really nasty wars — two not-dissimilar-enough peoples living too close to each other. It’s the same reason English and Scots have never gotten along (feel free to go re-read Albion’s Seed here) — familiarity breeds contempt, as the old saying goes. They’re close enough to each other that outsiders really can’t grok what the big deal is, which is always a recipe for disaster.
Same thing between the Puritan religious fanatics of New England and the honor-obsessed planters of the Old South. Had the US developed horizontally instead of vertically — if they’d been able to put the Rocky Mountains between them, say — they’d be two separate nations, with fairly cordial relations …
Severian, “1846-1861”, Founding Questions, 2022-06-25.
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April 28, 2026
QotD: The cultural history of the Tidewater and Deep South regions of the United States
This may not seem like a huge difference — does it really matter if you’re growing wheat or tobacco, if you’re farming someone else’s land? — but it had profound implications for what happened after the indenture. In theory, the formerly-indentured should have taken on the role of either the English tenant farmer (think Emma‘s Robert Martin) or yeoman/freeholder (a small-time landowner but not of the scale or social class to be a “gentleman”). In practice, though the colony was a plantation economy exporting a cash crop: there was very little local manufacturing, since it was so easy for a ship from London or Bristol to sail right up to some great landowner’s dock on the river and unload whatever he might have ordered. Independent small-scale farmers simply couldn’t compete for tobacco export with their larger neighbors, and especially not if they also had to pay rent. But luckily for them, they had something no Englishman had had for centuries: empty land nearby. Or, you know, sort of empty. (Several of the rebellions in early Virginia were fought over the colonial government’s refusal to drive the Indians off the land former servants wanted to settle.) They could just leave.
The obvious solution for the Tidewater elites — the clear way for gentlemen to maintain an aristocratic lifestyle without a peasantry tied to the land — was African slaves. And here’s the important difference between Tidewater and it neighboring nation, the Deep South: Tidewater turned to slavery in the hopes of perpetuating their social structures, while the Deep South was envisioned from the first as a slave society.
The Deep South had been founded in the 1670s by Barbados sugar planters who ran out of room on their tiny island and were now exporting their particularly brutal combination of slave gangs and sugarcane to the coastal lowlands around Charleston Harbor. (Like the Tidewater gentry, the Barbadians had originally experimented with indentured servants from Britain, but they were worked to death so rapidly that the authorities objected.) The planter class quickly became phenomenally wealthy — by the American Revolution, per capita wealth in the Deep South was four times that of Tidewater and six times either New York or Philadelphia, and the money was much more concentrated than anywhere else in the colonies — but unlike the manorial idyll of Tidewater, with its genteel pursuits and colonial capitals all but abandoned when the legislature was out of session, the Deep South planters spent as much time as possible in the city.
Charles Town (later Charleston), South Carolina, modeled on the capital of Barbados, was filled with theaters, taverns, brothels, cockfighting rings, private clubs, and shops stocked with goods imported from London. Life in the city was a constant churn of social engagements, signalling, and status competition: in 1773, a pseudonymous correspondent wrote in the South Carolina Gazette that “if we observe the Behavior of the polite Part of this Country, we shall see, that their whole Lives are one continued Race; in which everyone is endeavouring to distance all behind him, and to overtake or pass by, all before him; everyone is flying from his Inferiors in Pursuit of his Superiors, who fly from him with equal Alacrity …” The planters of the Deep South had no interest in being lords of their estates, which were managed by overseers, or indeed in their land or the people who worked it. Certainly there existed poor whites in the colonies of the Deep South, but they never entered into the conversation: where Tidewater imagined agricultural labor performed by the English “salt of the earth” but had to fall back on slaves, the Deep South always planned on slaves.
This may not seem like an important difference, especially if you’re a slave,1 but it matters a great deal for national character. Culture, after all, lives as much in a people’s values and ideals as in their daily routines: a culture that praises loyalty to clan and family will behave very differently from one that lauds fair dealing with strangers. And the Deep Southern ideal, the nation’s vision of how life ought to be, was more or less Periclean Athens: a tremendous efflorescence of wealth, art, and personal distinction for the great and the good, with no consideration whatsoever for the slaves and metics who made up the bulk of the population. A good life meant leisure and luxury, wealth and freedom, the full exploration of personal capacity for the few and who cares about the many. The Tidewater ideal, on the other hand, was basically the Shire: bucolic, rural, politically dominated by a cousinage of great families who shared a profound sense of noblesse oblige and populated by a virtuous, hardworking yeomanry who knew their place but were worthy of their betters’ respect.
Did that world actually exist? Of course not, neither here or in its English model,2 any more than the Puritans’ commonwealth in Massachusetts Bay was a new Zion inhabited by saints. But a culture’s picture of how life ought to be determines its reaction to changing circumstance, and Tidewater pictured an enlightened rural gentry ruling benevolently over lower orders who nevertheless mattered. In contrast to the aggressively middle class northern nations, the fiercely independent Appalachians, and the elite-centric Deep South, Tidewater imagined itself as an aristocracy. And it was the only one among the American nations.
Tidewater had a disproportionate influence on the early United States, contributing far more than its fair share of early statesmen and generals as well as a healthy dose of the philosophical underpinnings for many of our founding documents. Unfortunately for the lowland Virginia gentlemen, however, they were hemmed in to the west by the hill people of Greater Appalachia: when the other nations began to expand deeper into the continent after 1789, Tidewater was stuck in its starting position. Soon the nation that had been “the South” on the national stage was dwarfed by Greater Appalachia (more than doubled between 1789 and 1840) and especially by the Deep South (ten times larger). When the young United States began to polarize over the issues of slavery, Tidewater — by then a minority in Maryland, Delaware, North Carolina, and even Virginia3 — had to retreat to the political protection of the Deep South and began to lose its cultural distinctiveness. It never really emerged again as its own ideological force.
Jane Psmith, “REVIEW: American Nations, by Colin Woodard”, Mr. and Mrs. Psmith’s Bookshelf, 2024-02-19.
- Though it actually mattered a great deal to slaves, who were imported to the Deep South in great waves only to be worked to death; the enslaved population of Tidewater, by contrast, increased steadily over the entire antebellum period.
- Though I will point out that Akenfield suggests the total immiseration of the tenant farmers in the early 20th century has something to do with the land being owned by rich farmers and implies that the local gentry are more generous employers.
- West Virginia’s eventual secession back to the Union would put Tidewater back in the majority there.
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April 24, 2026
Defending Heinlein and his most controversial novel – Farnham’s Freehold
Grammaticus Books
Published 21 Nov 2025An indepth review of Robert A. Heinlein’s most controversial novel. A novel sometimes referred to as Science Fiction’s most controversial novel, Farnham’s Freehold.
00:00 Intro
02:30 Why I Read Farnham’s Freehold
04:33 The Plot (Spoilers)
12:48 The Critics’ Complaints
21:40 Is it A Fun Read?My Video on Time Enough for Love:
• Heinlein’s MOST CONTROVERSIAL Novel – Time…
Update, 25 April: Welcome, Instapundit readers! Have a look around at some of my other posts you may find of interest. I send out a daily summary of posts here through my Substack – https://substack.com/@nicholasrusson that you can subscribe to if you’d like to be informed of new posts in the future.
March 31, 2026
QotD: Slavery
It is impolite to say of one’s spouse or one’s debtor that they are part of one’s property. With slaves, politeness is unnecessary. (Slavery and Social Death, P.22)
What makes a slave different from a wife, professional player or even a serf is that a slave is in a state of social death: they have no claims of social connection that their master (or anyone else) need pay attention to beyond that to the master.
This is not to say slaves have no legal personality — all slave systems are very well aware that slaves are people. Rather, the relationship of exclusive domination was such that they had no connections that anyone had any obligation to respect other than to their master.
Other individuals might be in relationships of servitude under a master but still retained connections with others subject to presumptive respect. This was true even of serfs and is what distinguishes various forms of serfdom from slavery. Even under Russian serfdom, a serf marriage was a legally recognised marriage; a serf father had legally recognised authority over his family; a serf could legally own property. Once somebody had suffered the social death of slavery, they were utterly bereft of any such connections.
Both serf and slave lacked any choice of master or about the nature and content of that mastery: that is what makes both forms of labour bondage. Nevertheless, a serf had legally recognised relationships, and choices about them, that a slave simply did not.
Slaves are violently dominated: the whip or equivalent has been a control device in every known system of slavery. They are natally alienated: both from from any (positive) standing from their ancestors or claims over their descendants. They are culturally degraded: whether in naming, clothing, hair style, marks on the body or required acts.
All this serves to establish, mark and reinforce the relationship of domination. For that level of domination is required to turn one human into the possession, and so the property, of another. (Karl Marx’s talk of “wage slave” is not only rhetorical excess, it is contemptible rhetorical excess: a manifestation of his comprehensive mischaracterisation of commerce.)
None of these key features of domination require the acknowledgement of the wider society. There are likely slaves in every major city in the world, even in economically highly developed democracies with the rule of law.
While it can be helpful to have your relationship of domination over a slave recognised by others, the crucial thing is the acknowledgment by the slave. Slavery is a relationship between people about an owned thing, where the slave acknowledges that they are the owned thing. This is a key element in the humiliation of slavery.
The mechanisms of domination are, however, obviously much more powerful if they are embedded in wider institutional acceptance of slavery. Where there is no such wider acknowledgement, then even greater isolation from the wider society is required to establish and maintain the relationship of domination.
In social systems that openly incorporate slaveholding, a slave’s state of domination, of the social nullity of no independent connection, normally meant that they could not be a formally recognised owner of property: that they could not be a legal owner of property, not a person who could have property. They lacked the sort of legal standing that could legally own things.
To do so would require the slave to have social and legal connections, beyond the claims and decisions of their master, that others are bound to accept or respect, and that is precisely what slavery, as a structure of domination of one by other, denies. The Ahaggar Tuaregs express this feature of slavery very directly, holding that:
without the master the slave does not exist, and he is only socializable through his master. (Slavery and Social Death, P.4.)
Slavery is, always and everywhere, a created relationship of dominion. As the Kel Gress group of the Tuareg say:
All persons are created by God, the slave is created by the Tuareg. (Slavery and Social Death, P.4)
In a society that accepts slavery, the conventions of acknowledged possession will operate for the master about the slave in a far more complete way than any other claim of property in another human. If other mechanisms of delegated control were sufficiently absent or attenuated, then slaves became preferred agents. The use of slaves as commercial agents was surprisingly common.
In societies dominated by kin-groups, slaves could make preferred warriors or officials precisely because they had no other connection entitled to presumptive respect than that to their master — hence the slave warriors of Greater Middle Eastern (Morocco to Pakistan) Islam.
The danger of kin-groups is that they readily colonise social institutions — rulers come and go, the kin-group is forever. Slave warriors and officials were a solution to that problem in societies where suppression of kin-groups was not a practicable option.
Imperial China found kin-groups useful for economising on administrative costs and Emperors used distance — officials could not be assigned to their home counties — and rotation of officials to inhibit kin-group colonisation of their administrations. Even so, much of the appeal of eunuchs to Emperors was precisely the presumed severing of kin-group ties. (They also had the advantage of being the only males, other than the Emperor, permitted overnight residence in the imperial palace.)
Nevertheless, slavery can exist without such wider acknowledgement by laws. For turning someone into a slave requires forcing them to acknowledge the relationship of domination to the point of being a possession of another.
So, slavery is not, at its core, a matter of property but of domination. Domination to the extent that the conventions of acknowledged possession can apply to slaves entire. Slaves can be turned into property without any other connections with presumptive respect or standing. Yet, even a slave could be a beneficial participant in the conventions of acknowledged possession.
For, so powerfully useful are the conventions of acknowledged possession, that masters have, surprisingly often, allowed slaves to also be accepted beneficiaries of the conventions of acknowledged possession. To be owners of property in practice, if not in law. This was done to lessen the burdens of control, the cost of subsistence or to enable the slave to buy their freedom. The Romans acknowledged this through the concept of peculium.
The Romans, being relentlessly logical in such matters, held a slave to be an owned animal. That is, a human on which such a comprehensive social death has been imposed that they are the legal equivalent of a domesticated animal. (Yet, somewhat awkwardly, still people.)
Just as you can geld an animal, you can castrate a slave. Despite the Islamic slave trade being on a comparable scale to, and lasting centuries longer than, the Transatlantic slave trade, there is no ex-slave diaspora within Islam, unlike the Americas. All children of a Muslim father are members of the Muslim community while so many of the male slaves were castrated.
The Roman concept of property as dominium, as absolute ownership of a thing, may have transferred the domination of slavery into a more general conception of property so as to absolutely separate slave (who suffers dominium) from citizen (who possesses it). Rome ran one of the most open slave systems in human history, such that a freed slave could become a citizen. This necessitated particularly sharp legal delineation of the difference between slave and citizen.
Such dominion is not a relationship between a person and thing (despite claims to the contrary) for it is still setting up a relationship with others regarding what is owned, remembering that the crucial thing in property is not mine! but yours!: the acknowledgement by others of possession and so the right-to-decide. Hence the importance of the signals of possession for slavery.
The Greeks also had citizenship and — particularly in the case of Athens — mass slavery. Greek citizenship was, however, far more exclusive than Roman citizenship and the existence of metis, resident non-citizens, further separated citizen from slave. The Greek city-states also operated much more convention-based, and distinctly less developed, laws than did Rome. If law is a matter of such abstraction as is needed to establish functional differences, and no more, the Romans perhaps felt more need to establish that a citizen could possess dominion.
Conversely, as Romans were not moral universalists, they felt no need to generate some justificatory abstraction about slavery: a slave was simply a loser. If a slave later became a Roman citizen, then, congratulations to them, they had become a winner (and few cultures have worshipped success quite as relentlessly as did the Romans). Hence freedmen would put their status as freedman on their tombstones.
Aristotle — as his moral theory did tend towards moral universalism — came up with a clumsy justificatory abstraction (natural slaves) as to why slaves could be morally degraded. Indeed, the combination of moral universalism and slavery invariably led to justifications that held some essential flaw in the slave justified their domination by others. A process much easier to manage if slaves were from a different continental region, so with distinguishing physical markers of their continental origin.
The Romans had no need of such Just-So stories to justify slavery and did not generate them. Muslims and Christians are moral universalists and so did manifest the need to tell such Just-So stories about enslaved groups: why children of God were being enslaved. (Because that is what they were fit for, clearly.)
Islamic writers generated the first major discourses of skin-colour racism, applying them to the populations they enslaved. In their case, generating both anti-black and anti-white racism, as they systematically enslaved both Sub-Saharan Africans and Europeans, particularly Eastern Europeans. It also led to some awkward rationalisations as to why the inhabitants of South Asia could have dark skins but not suffer from any deemed inherent inferiority.
Just as slavery continues, modern totalitarian Party-States have used forced labour — labour bondage — on massive scales, starting with the Soviet Union and then wartime Nazi Germany. Such continues to the present day in CCP China — infamously of the Uyghurs — and the Kim Family Regime of North Korea. From 1940 to 1956, the Soviet Union banned workers moving jobs without the permission of their existing workforce, the key element of serfdom.
Lorenzo Warby, “Owning people, owning animals, controlling attributes”, Lorenzo from Oz, 2025-12-25.
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March 10, 2026
QotD: The slave trade
Brett Pike @ClassicLearner
The Ottoman slave trade, the trans Saharan slave trade, the trans Indian slave trade, lasted for thousands of years and enslaved millions of people … Yet school children are led to believe that slavery was a uniquely European activity.Now why do you think that is?
The Arabs, Turks, and Indians collectively enslaved three times as many people as Europeans, their slave trades lasted three times as long, and the only reason they ended was that Europeans — in particular the British — used military power to force them to stop.
Yet we get the exclusive blame for slavery.
Why?
Simple.
We’re the only ones who felt bad about slavery.
Even at the height of the slave trade it was morally controversial. It never sat right with us. We’re genuinely ashamed of it.
No one else feels bad about it. At all.
And they know this. They know that the European soul is profoundly empathetic in a way that their own petty, clannish chauvinism is not. And in that universalizing empathic conscience they smell weakness, and in weakness, opportunity.
They remind us endlessly of the role we played in continuing slavery, knowing full well that we will be either too courteous, or too distracted by guilt, to point to the much larger role that they played.
By pressing on that sore nerve they sustain a moral assault on our conscience that they then exploit for financial benefits: welfare parasitism, preferment in admissions and hiring, open borders.
The slave societies have found a way to take their revenge for the end slavery, enslaving us with our own conscience.
And they don’t feel the slightest twinge of guilt about that, either.
John Carter, The social media site formerly known as Twitter, 2025-12-08.
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February 26, 2026
The Decline and Fall of Sparta
toldinstone
Published 25 Feb 2026How Sparta, the most powerful Greek city-state, collapsed in only 20 years.
0:00 Introduction
0:38 Classical Sparta
1:29 Spartan politics
2:22 Helots
3:24 Population decline
4:37 Hubris
5:25 The Battle of Leuctra
6:42 Messenia liberated
7:35 Enter Macedon
8:08 Attempts at reform
9:08 Irrelevance
9:37 Roman Sparta
(more…)
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January 31, 2026
“… nations are what Kurt Vonnegut would call a ‘granfalloon'”
On the social media site formerly known as Twitter, Devon Eriksen responds to an older tweet about the replacement of “original” Romans during the Republic with other ethnicities over the course of the Empire:
Any time a nation allows slavery, de jure or de facto, the business owning class immediately tries to replace the working class with slaves.
If they succeed, the nation collapses and everyone dies. A nation cannot survive if it’s populated by slaves.
Why?
Because nations are what Kurt Vonnegut would call a “granfalloon” … his word for an association that only exists because people believe in it.
Now Vonnegut, who was a liberal and therefore wrong about everything important, meant to mock the concept of nations and tribes by coining this term. He believed them to be unnecessary throwbacks to humanity’s primitive past … a delusion he was able to sustain because he never had to try existing without one.
Granfalloons are indeed arbitrary — you could base them on anything — but humans cannot survive without them. Because humans are a pack animal.
If you drop your cat off somewhere in the woods at night, assuming he is a healthy and physically fit cat, he will likely survive, regardless of his unhappiness at the sudden deficiency of chin scratches and clean laundry to sleep on.
Try that experiment with your dog, and he’ll die.
Why? It’s not because cats are smarter than dogs. They’re about the same.
It’s because cats are not a pack animal. A cat doesn’t need other cats to survive. The basic unit required to execute all cat survival strategies is one cat.
Dog survival strategies work just fine, too, but they require multiple dogs. A lone dog will die because he cannot execute his survival strategies by himself.
And so it is with humans.
The great error of the classical liberal worldview is that, because history is full of tribes fighting wars over scarce resources, that it was the tribes, not the scarcity, that caused conflict.
So they decided they were going to get rids of tribes, and nations, and religions, all the granfalloons, and just glue everything together with economics. And there would somehow be world peace.
Kurt Vonnegut was a dreamer.
Unfortunately for all of us, he was not the only one.
So the experiment was carried out, and in every single place it was carried out, things got observably, obviously worse. Sometimes “gosh the boomers had it way easier than us” worse, and sometimes “what shall we do these corpses, Comrade Commissar” worse, but always worse.
Because economic incentives alone cannot hold a society together.
Economic incentives, without ethnic or cultural solidarity, get you nothing but massive robbery and fraud.
It’s why the Biden Administration let millions of third world savages into America. It’s why Proctor and Gamble sells you poison food, and why the American Heart Association takes their money to lie to you and say it’s healthy. It’s why every product you buy, from your Tesla to your laptop to your security camera system, tries to spy on you and control how you use the thing you paid for and theoretically own. It’s why you’ve never held the same job for more than three years, because they either laid you off or gave you two percent raises every year until you had to find a new company to pay you what you’re actually worth.
When there is no granfalloon, there is no incentive not to cheat. And no, fear of punishment doesn’t work. The police cannot arrest, try and convict everyone. And when there is no granfalloon, the enforcers themselves have no incentive to actually perform, instead of looking just busy enough to get paid, or taking bribes to look the other way.
An atomized group of individuals, unconnected by a granfalloon, have no morality, because morality isn’t something an individual has. It’s something a tribe has, because what the word “morality” actually means is the system of behavior that tribe members display towards each other.
A slave has no morality. He has no sense of responsibility, not only for the nation, not only for his masters, but even for his fellow slave. He is homo economicus, the man who responds purely to incentives of reward and punishment.
A slave has no granfalloon.
Kurt Vonnegut famously wrote “If you wish to examine a granfalloon, just remove the skin of a toy balloon.” By which he meant that such associations are nothing but a puff of air, and therefore unimportant.
But having been surrounded by air all his life, in abundant supply, Kurt had forgotten that air is important.
You need it for breathing.
Try removing the skin of a SCUBA tank.
January 30, 2026
QotD: Slavery in the Islamic world
The widespread neglect of the history of slavery in North Africa and the Middle East, which Captives and Companions seeks to redress, partly reflects a culture of American exceptionalism; slavery in other parts of the Americas (it was abolished in Brazil only in 1888) also receives little attention.
Partly, too, it reflects a tradition of denial in the Islamic world itself. Marozzi recalls a professor at Bilkent University in Turkey admonishing a younger historian not to dig too deep: “Our ancestors treated their slaves very well; don’t waste your time”.
In the West, meanwhile, Islamic slavery is an unfashionable — and often suspect — subject: one is reminded of West Germany in the 1980s, when any overemphasis on Soviet crimes against humanity could appear as an attempt to whitewash or relativise the Holocaust. Marozzi is careful not to dwell too much on comparisons between Islamic and Atlantic slavery, except as regards the scholarly attention which they have received. Still, many readers will pick up his book hungry for such comparisons. So here they are.
In both Islamic and Atlantic slavery there was a marked racial — anti-black — component. Slavery was sustained by similar religious and philosophical justifications: the biblical “curse of Ham”, for example, and the idea that geography and climate made sub-Saharan Africans naturally suited for servitude. “Chattel slavery”, Marozzi emphasises, existed in the Islamic world too. Both involved horrific violence and displacement. Both were complex and sophisticated enterprises, often with serious money at stake.
People have always been hesitant to draw any comparisons between Islamic and Atlantic slavery, albeit often for entirely opposite reasons to historians today. Whereas the Jewish-American writer Mordecai Manuel Noah was a vocal supporter of the enslavement of Africans in America, he was also bitterly opposed to the enslavement of Americans in North Africa — and therefore a strong supporter of America’s involvement in the Barbary wars.
Gladstone, meanwhile, thought that Turks killing and enslaving Europeans was far worse than “negro slavery”, which had at least involved “a race of higher capacities ruling over a race of lower capacities”. However dubious his family connections, Gladstone was born after Britain had abolished the slave trade.
The lack of attention given to Islamic slavery is all the more dismaying when one considers just how much longer it survived.
Most of slavery’s 20th century holdouts were in the Islamic world. Iran abolished slavery in 1928; Yemen and Saudi Arabia in 1962; Turkey — which we like to consider more “Western” than the others — in 1964. Mauritania half-heartedly abolished slavery in 1981. Slavery was still a feature of elite life in Zanzibar as late as 1970. When 64-year-old President Karume took an underage Asian concubine, he justified it by declaring that “in colonial times the Arabs took African concubines … now the shoe is on the other foot”.
The Royal Harem in Morocco, meanwhile, was only dissolved on the death of Hassan II in 1999. In the Islamic world, human beings were bought and sold, and forced to do demeaning and painstaking labour, within living memory; some people languish there still.
The key difference between Atlantic and Islamic slavery concerned status. Slaves in the Islamic world could rise to high places: 35 of the 37 Abbasid caliphs were born to enslaved concubine mothers; the slave eunuch Abu al Misk Kafur was regent over Egypt from 946 to 968. Slave dynasties, most notably the Mamluks, were amongst the most powerful in the Islamic world.
The polyglot governor of Hong Kong, Sir John Bowring, when he inveighed against “slavery in the Mohamedan states”, had no choice but to acknowledge that a slave in the East could attain the “highest social elevation” — a far cry from the black slaves of the West Indies. Some slaves, too, were amongst the worthies of Islam, such as the first Muslim martyr, Sumayya bint Khabat.
Slavery occupied a complex place in Islamic law. The Quran, on the one hand, permits men to have sex with female slaves. But on the other, the emancipation of slaves is smiled upon as one of the noblest things a Muslim can do. The Abyssinian slave Bilal ibn Rabah was freed by Abu Bakr and became the first caller to prayer; another freed slave, Zayd ibn Haritha, was briefly the Prophet’s adopted son.
The Quran also expressly forbids Muslims from enslaving fellow Muslims. Nonetheless, as Marozzi shows, this prohibition has not always been strictly observed. The Mahdi (of General Gordon fame) claimed to represent pure, Islamic orthodoxy, but he had no qualms about enslaving Muslim Turks.
Likewise, it mattered little that the Prophet Muhammad had explicitly forbidden castration of male slaves. For over a millennium his tomb in Medina was guarded by a corps of eunuchs. This, too, was an institution which survived into living memory: in 2022 a Saudi newspaper reported that there remained one living eunuch guardian.
Samuel Rubinstein, “The dirty secret of the Muslim world”, The Critic, 2025-10-17.
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January 20, 2026
QotD: The rise of Eugenics
But then a funny thing happened. Twice, actually. The first one was the triumph of the Puritan fanatics in the Unpleasantness of 1861-5. Because they were certified Goodpeople (certified by themselves it goes without saying), and because their worldview triumphed through force of arms, they gave themselves a blanket indulgence to peddle the most repulsive kind of “scientific racism”. They just dropped the “racism” part and doubled down on the “scientific”. They called it first “Darwinism”, then “eugenics”, but the upshot of both was that they gave themselves the right, duty, and of course pleasure of pruning the human garden (to use one of their favorite metaphors).
All those mandatory sterilization laws, the kind of “three strikes and you’re permanently out” crime reduction measures we can only dream of? It wasn’t conservatives pushing those. It was Proggies. Sane deal with the “Fitter Family Contests” that proliferated in the US right up to WWII.
We didn’t get that stuff from [Hitler; he] got it from us.
And that was the second thing, of course — all the Nazis’ nonsense about a “master race” […] They would, could, and did point out that what they were doing was in no way different from the stuff agonizingly self-righteous American Proggies were pushing every single day — as the Nazis saw it, they […] merely had the courage of their convictions. St. Margaret Sanger of the Holy Coat Hook, for instance, looked forward to blacks dying out thanks to her abortion activism. As the Nazis saw it, they were just cutting out the middleman.
Severian, “On Duties”, Founding Questions, 2022-04-07.
- Many people made this argument, but Josiah Clark Nott defended it at greatest length, if you’re interested in that odd little branch of American intellectual history. Anthropologists try very hard to be the #wokest people on the planet (even other eggheads find them obnoxious, if you can imagine), so it’s fun to needle them with the history of their field — y’all know the so-called “American School” of anthropology was dedicated almost entirely to justifying slavery, right?
Update, 21 January: Welcome, Instapundit readers! Have a look around at some of my other posts you may find of interest. I send out a daily summary of posts here through my Substack – https://substack.com/@nicholasrusson that you can subscribe to if you’d like to be informed of new posts in the future.
November 19, 2025
Ken Burns’ The American Revolution gets the Howard Zinn seal of approval
CDR Salamander is persuaded, against his better judgement, to watch the latest Ken Burns documentary … and discovers that it’s somehow still 2018-2022 in Burns’ world:
So, I’ve watched the two episodes of Ken Burns’s documentary, The American Revolution, in spite of my stated zero desire to do so. Why? If you are not up to speed with the MSNBCification of Ken Burns over the last decade, catch up.
Anyway, as Mrs. Salamander knows more about the American Revolution than 99.7% of people out there, she insisted we watch it. I’ve been married for over three decades for a reason, so I sat down with her to watch.
FFS.
… and … it started with a land acknowledgement. ISYN.
It doesn’t get better.
By the end of episode two we’ve gotten through the Battle of Bunker Hill, yet there has been no mention of John Locke, Montesquieu, or any of the other philosophical drivers of the revolution. They have plenty of time to quote the memories of an old man about what he thought of George Washington when he ran into him when he was 8 (it wasn’t good).
Let’s pause there a bit. It is clear that they made a decision that for every good thing they say about GW in the first two episodes, they insist on finding a way to smear him with presentism. It is also clear that he really wants to do a documentary on African Americans in the Revolutionary War, but couldn’t get the funding for that. Instead there is a constant referring back to slavery and racial issues. Just overdone to the point of being obvious, given that they were, at best, tertiary issues during the war. It deserves mention, but not in this ham-fisted, patronizing manner it is being done … and done mostly to smear GW up.
The presentism and biased scholarship is not shocking if you’ve read my reports at my Substack over the years about the absolute woke-soaked state of American historical organizations such as the American Historical Association. (see my FEB 2021 Substack, “The War on (Military) History: Half a Century In” for reference.)
The smearing of GW like this is more than “balance” — it is emblematic of the presentism that makes so many modern virtue signaling tiresome — and exactly meets the low expectations I had for this documentary.
There is also the pettiness of their choices of what to comment on, and how — the smug New England perspective of the Acela Corridor that is Ken Burns’ intellectual terrarium. Just one example from the second episode: the arrival of the Virginians to support the patriot forces around Boston. Might as well have called them rednecks.
Even Mrs. Salamander, halfway through Ep. 2, had about enough of the shoehorned in identity politics of “inclusion” … as if everyone ever got over the fever of 2018-2022.
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October 16, 2025
The Mexican-American War 1846-48
Real Time History
Published 16 May 2025In the early 19th century, the United States and Mexico share a massive cross-continental border, but US settlement in Mexico, expansionist ideals and religious differences put the young republics on a collision course. As tensions boil over into bloodshed, the tiny, inexperienced US army marches to a war which will forge the modern United States.
Chapters:
00:00 Texas Republic
05:06 Declaration of War
07:03 The US Army
09:26 British Muskets in the Mexican Army
16:19 The Mexican Army
18:24 The Battles of Palo Alto and Resaca de la Palma
21:38 California and New Mexico
25:11 US Volunteers
28:40 Battle of Monterrey
33:03 Expanding the War
36:59 The Pedregal Battles
40:18 Battles for Mexico City
43:42 Treaty of Guadalupe Hidalgo
45:14 Legacy
(more…)
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August 26, 2025
Plunder does not explain western prosperity
Lorenzo Warby digs deep into the “mountain range of bullshit” over the issue of plunder, as in the claims that the First World got that way by stealing everything they could from what became identified as the Third World:
I am using mainly European examples because it is the genetically (and archaeologically) best mapped continent. But these grim patterns are normal in the history of Homo sapiens. Consider, for example, the Bantu expansion across Africa that mirrors the march of Anatolian farmers across Europe.
The development of farming and animal herding led to the y-chromosome Neolithic bottleneck: a massive harrowing of male lineages that only about 1-in-17 male lineages survived. The development of farming and pastoralism created much higher populations plus plunderable assets. Folk developed much more coherent kin-groups. Teams of male warriors wiped each other out, taking the land, animals and women of the defeated as their spoils.
Plunder was thus endemic in farming and herding societies. The harrowing of male lineages came to an end via the development of chiefdoms and states. That is, the technology of exploitation — keep defeated males alive so they could breed more payers of tribute and taxes — overtook the technology of aggression (kin-groups).
States were both ordering and predatory. This process worked less well among pastoralists, as the need to defend the mobile assets of animal herds generated highly effective warriors who were harder to control or extract surplus from. Pastoralist states tended to be super-chiefdoms rather than full states and the harrowing of pastoralist male lineages continued, just at a lower level.
Africa was the continent of slavery because, being where Homo sapiens evolved, it was full of pathogens, parasites, predators and mega-herbivores that co-evolved with Homo sapiens, so could cope with them.1 This kept population density down. This meant that labour was more valuable than land. There was more potential wealth in grabbing able-bodied people than in grabbing land.
This made slavery endemic in Sub-Saharan Africa long before the Islamic, then the Atlantic, slave trades developed. Sub-Saharan African states were overwhelmingly slave states. Even those that were trade states traded in slaves.
The Atlantic slave trade looks like the most extreme pattern of Europeans plundering others — in this case, Sub-Saharan Africans. It was certainly true that the Atlantic slave trade was horrific and had multiple adverse effects on African society. But those adverse effects were to intensify patterns that already existed. Moreover, the original plundering of people by turning them into slaves was done by … Africans.
The life expectancy of a European who left the African coast was about a year: it was not practical for Europeans to do the original enslaving. They bought the slaves from Africans. This enabled the slave trade carried on by Catholics to conform to the Papal Bull Sublimis Dei (1537) which banned Catholics from enslaving the indigenous inhabitants of the Americas (and, by implication, elsewhere), but did not ban trading in, or owning, slaves.
Wikimedia Commons
Plunder was endemic across human societies: including turning fellow humans into plunder — aka slavery. It was sadly ordinary. It was not a European pattern, it was a Homo sapien pattern. The Islamic slave trade was on the same scale—given it operated for centuries longer — as the Atlantic slave trade, the Saharan passage was every bit as horrific as the Atlantic passage, and the Islamic slave trade had the extra horror of the castration of male slaves. Hence, there is not an ex-slave diaspora in Islam as there is in the Americas.
Just as plunder was endemic, so was poverty. Mass poverty was the norm across farming societies. While there were economic efflorescences across human history, and evidence of periods of sustained growth, the dramatic shifts to mass prosperity since the 1820s — since the application of steam power to railways and steamships — is utterly without precedent. Moreover, it started in precisely one society — Great Britain. None of the other Atlantic littoral societies of Europe showed any sign of such a take-off.
- The megafauna outside Africa — which did not co-evolve with Homo sapiens — almost all died out when Homo sapiens turned up.
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August 13, 2025
QotD: The New York Times and their 1619 project
It’s a good point, isn’t it? If you don’t believe in a liberal view of the world, if you hold the doctrines of critical race theory, and believe that “all of the systems in the country” whatever they may be, are defined by a belief in the sub-humanity of black Americans, why isn’t every issue covered that way? Baquet had no answer to this contradiction, except to say that the 1619 Project was a good start: “One reason we all signed off on the 1619 Project and made it so ambitious and expansive was to teach our readers to think a little bit more like that”. In other words, the objective was to get liberal readers to think a little bit more like neo-Marxists.
The New York Times, by its executive editor’s own admission, is increasingly engaged in a project of reporting everything through the prism of white supremacy and critical race theory, in order to “teach” its readers to think in these crudely reductionist and racial terms. That’s why this issue wasn’t called, say, “special issue”, but a “project”. It’s as much activism as journalism. And that’s the reason I’m dwelling on this a few weeks later. I’m constantly told that critical race theory is secluded on college campuses, and has no impact outside of them … and yet the newspaper of record, in a dizzyingly short space of time, is now captive to it. Its magazine covers the legacy of slavery not with a variety of scholars, or a diversity of views, but with critical race theory, espoused almost exclusively by black writers, as its sole interpretative mechanism.
Don’t get me wrong. I think that view deserves to be heard. The idea that the core truth of human society is that it is composed of invisible systems of oppression based on race (sex, gender, etc.), and that liberal democracy is merely a mask to conceal this core truth, and that a liberal society must therefore be dismantled in order to secure racial/social justice is a legitimate worldview. (That view that “systems” determine human history and that the individual is a mere cog in those systems is what makes it neo-Marxist and anti-liberal.) But I sure don’t think it deserves to be incarnated as the only way to understand our collective history, let alone be presented as the authoritative truth, in a newspaper people rely on for some gesture toward objectivity.
Andrew Sullivan, “The New York Times Has Abandoned Liberalism for Activism”, New York, 2019-09-13.
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July 26, 2025
QotD: The accumulated friction of bureaucratic growth
[…] In the early Republic, raising a legion was as simple as a patrician calling his clients to service, or the Senate issuing a conscription decree. One task: the summoning of free men, with their own equipment, and there you go — Legio I Hypothetica.
By the late Empire, though, all those freeholds had been turned into slave-worked Latifundia, so the effort of raising a legion increased enormously. Now the bureaucracy had to go out and hire freemen (if it could even find them), equip them at State expense, train them (again at State expense), and so on. In itself, the number of tasks isn’t that large — we’ve identified three — and they only increase at the rate of n+1.
But the effort each task requires increases to the power of n, such that if you could somehow express the effort expended in physical terms — joules or kilowatts or whatever — you’d see that the creation of Legio I Hypothetica under Scipio Africanus took 10 kilowatts, while raising the same legion under Diocletian took 10,000,000.
This isn’t (just) corruption. Sure, everyone at every level of the Imperial Bureaucracy was getting his beak wet, that goes without saying, but it’s the nature of bureaucracy itself that’s most to blame.
Severian, “Collapse II”, Founding Questions, 2021-12-09.
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