For most of the Stone Age, this problem was insurmountable. You can’t tax hunter-gatherers, because you don’t know how many they are or where they are, and even if you search for them you’ll spend months hunting them down through forests and canyons, and even if you finally find them they’ll just have, like, two elk carcasses and half a herring or something. But you also can’t tax potato farmers, because they can just leave when they hear you coming, and you will never be able to find all of the potatoes and dig them up and tax them. And you can’t even tax lentil farmers, because you’ll go to the lentil plantation and there will be a few lentils on the plants and the farmer will just say “Well, come back next week and there will be a few more”, and you can’t visit every citizen every week.
But you can tax grain farmers! You can assign them some land, and come back around harvest time, and there will be a bunch of grain just standing there for you to take ten percent of. If the grain farmer flees, you can take his grain without him. Then you can grind the grain up and have a nice homogenous, dense, easy-to-transport grain product that you can dole out in measured rations. Grain farming was a giant leap in oppressability.
In this model, the gradual drying-out of Sumeria in the 4th millennium BC caused a shift away from wetland foraging and toward grain farming. The advent of grain farming made oppression possible, and a new class of oppression-entrepreneurs arose to turn this possibility into a reality. They incentivized farmers to intensify grain production further at the expense of other foods, and this turned into a vicious cycle of stronger states = more grain = stronger states. Within a few centuries, Uruk and a few other cities developed the full model: tax collectors, to take the grain; scribes, to measure the grain; and priests, to write stories like The Debate Between Sheep And Grain, with immortal lines like:
From sunrise till sunset, may the name of Grain be praised. People should submit to the yoke of Grain. Whoever has silver, whoever has jewels, whoever has cattle, whoever has sheep shall take a seat at the gate of whoever has Grain, and pass his time there
And so the people were taught that growing grain was Correct and Right and The Will Of God and they shouldn’t do anything stupid like try to escape back to the very close and easily-escapable-to areas where everyone was still living in Edenic plenty.
… turns out lots of people in early states escaped to the very close and easily-escapable-to areas where everyone was still living in Edenic plenty. Early states were necessarily tiny; overland transportation of resources more than a few miles was cost-prohibitive; you could do a little better by having the state on a river and adding in water transport, but Uruk’s sphere of influence was still probably just a double-digit number of kilometers. Even in good times, peasants would be tempted to escape to the hills and wetlands; in bad times, it started seeming crazy not to try this. Scott suggests that ancient Uruk had a weaker distinction between “subject” and “slave” than we would expect. Although there were certainly literal slaves involved in mining and manufacturing, even the typical subject was a serf at best, bound to the land and monitored for flight risk.
Scott Alexander, “Book Review: Against The Grain“, Slate Star Codex, 2019-10-15.
August 3, 2024
QotD: Grain farming and the rise of organized states
July 8, 2024
QotD: The Potlatch
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.
June 24, 2024
QotD: Raid warfare on the Eurasian Steppes and on the Great Plains
But what are the things here that they are aiming to get? It depends on the targets; nomadic raids into the settled zone generally aim to capture the goods that agrarian societies produce which nomadic societies do not: stocks of cereal crops, metal goods and luxury goods. But most nomadic raiding was directed against other nomads, seeking to acquire either people or animals.
On the Great Plains, the animals in question were invariably horses; the act of stealing, or “cutting out” a horse gives McGinnis part of the title of his book (Counting Coup and Cutting Horses) and raids for horses dominate both McGinnis and Secoy’s discussion of Plains Native American warfare. Horses were, after all, a scarce commodity which only percolated into the Great Plains from the South (and which could only be raised in quantity in its southern reaches), but which all tribes required both to hunt and fight effectively. Stealing enemy horses thus both strengthened your tribe while weakening your enemies, both in military and subsistence terms. The Mongols also engaged in quite a lot of raiding for horses, but also – in a pastoral subsistence system – a lot of simple cattle rustling as well (e.g. Ratchnevsky, op. cit., 28-31).
Raiding for people is more complex, but undeniably part of this system of warfare. But crucially this raiding was generally not for slave-trading (though there are exceptions which I discussed last time), but instead incorporative raiding. What I mean by that is that the intent in gaining captives in the raid was to incorporate those captives, either as full or subordinate members, into the nomadic community doing the raiding. Remember: the big tribe is the safe tribe, so incorporating new members is a good way to improve security in the long run.
On the Eurasian Steppe, incorporated captives became the ötögus bo’ol “bonded serfs” that we mentioned previously (Ratchnevsky, op. cit., 12-4). Unlike warfare on the Great Plains, it seems possible for the bo’ol to include adult men, either captured or sold (by destitute parents) as children or else taken as prisoners when their tribe or clan was essentially dissolved by being conquered in war. Indeed, in his own conquests, Chinggis only decreed the annihilation of one tribe, the Mongols’ traditional enemies, the Tatars – there he ordered the death of any Tatar male taller than the linchpin of an oxcart (May, Mongols, 12). In other cases, it is clear that the incorporation of defeated nomad warriors into the successful tribe was fairly normal, though raids to capture women and children (also for incorporation) were just as common. Bride abduction in particular was very common on the Steppe, as Ratchnevsky notes (op. cit., 34-5).
The incorporation of males was far less common in Great Plains Native American warfare, but the capture of women and children to enhance tribal strength in the long term was a core objective in raiding. McGinnis (op. cit., 42-3) notes how the Crow, after suffering a massive defeat in the early 1820s which resulted in the deaths of many warriors and the capture of perhaps several hundred women and children, steadily built their tribe back up over the following decades with an intentional strategy of capturing women and children from their enemies. As McGinnis (op. cit., 24) notes, women captured in this way might be married into the capturing tribe, adopted into it, or sometimes kept as an enslaved laborer (under quite bad conditions). Adult males, by contrast, were almost always killed; unlike on the Steppe, the incorporation of formerly hostile warriors doesn’t seem to have been considered possible (though one wonders if this would have become cultural practice given enough time; both McGinnis and Secoy note how the increasing lethality of warfare post-gun/horse led to slow population decline overall, which may, had the system run without outside interference long enough, led to the emergence of norms more closely resembling the Eurasian Steppe. We should keep in mind that the Eurasian horse-system had many centuries to sort itself out, whereas the North American horse-system was essentially strangled in its crib).
Of course, taken together with the previous discussion of territorial warfare, we can see that all of these raids have a double purpose: they both aim to acquire resources (horses, sheep, humans) and at the same time inflict damage on an opponent with the long-term goal of forcing that enemy to move further away, opening their pastures or hunting grounds for exploitation by the victorious tribe. Thus in the long-term, each successful raid is intended to build a sense of threat which eventually results in territorial gains (though in cases of real power asymmetry, the long term could come very rapidly; people aren’t stupid and if you are being raided by a clearly superior opponent, you are likely to move on before you lose everything of value).
Squaring the ugly reality of nomadic raiding with [George R.R.] Martin’s depiction [of his nomadic Dothraki] is tricky. On the one hand, a raid in which exceptional victory results in enemy women and children taken captive and fit adult males slain fits within either the Great Plains Native American or Steppe nomad military tradition. On the other hand, the immediate declaration by Drogo’s men that female captives taken this way are not marriageable (AGoT, 559; the idea is treated as laughable) and the killing of all of the very valuable livestock (which, even if the Dothraki are not herdsmen, these animals could be eaten, or quite easily driven to a place where they could be sold or traded for other resources, like metalwork) suggests that Martin has not understood why those raids happened. Instead, it seems like his imagination is only able to view these raids from the perspective of the settled people on the receiving end.
Instead, Martin’s understanding of Native American warfare seems not conditioned by any actual Native Americans, but rather by Hollywood depictions of Native Americans during the Hollywood “Golden Age” which were in turn conditioned by sensational accounts of Western settlers who themselves didn’t understand how Native American warfare worked on the Great Plains. As we will see, the Game of Thrones showrunners took that unfortunate subtext when making the show itself, and turned it into actual text.
Bret Devereaux, “Collections: That Dothraki Horde, Part IV: Screamers and Howlers”, A Collection of Unmitigated Pedantry, 2021-01-08.
June 19, 2024
Toronto “atones for slavery” by renaming Yonge-Dundas Square. They chose … poorly.
In the never-ending quest for moral superiority, the City of Toronto decided to rename a downtown landmark — Yonge-Dundas Square — after allegations were made that British Home Secretary Henry Dundas was against the abolition of slavery in the 1790s. (In fact, it was partly his efforts to mediate between the abolitionists and their opponents that actually got the first anti-slavery bill through Parliament, but who cares about his actual work when we can issue blanket condemnations hundreds of years later?)
In a twist worthy of the Babylon Bee, it turns out that the new and improved name proposed has a much more direct connection with slavery:
The Yonge-Dundas Square sign on the southeast corner of the intersection in downtown Toronto.
Detail of an image from Google Street View.
There is a lot wrong both with the name that Toronto city council chose to replace Yonge-Dundas Square and the burden that the name change will place on taxpayers.
Originally budgeted at $335,000, the new estimate is $860,000 — and who is to say it won’t go higher? That would be a lot of money even for a desirable name, but the name the city chose, Sankofa Square, is problematic.
The term is Ghanaian and means “learning from the past.” But while it is intended to replace the name of Henry Dundas, who some blame for delaying the abolition of slavery in the British Empire, the term “Sankofa” has its own connection to the slave trade.
Slavery was rife throughout Africa, and much of the world, for centuries past, but Ghana’s version included the execution of the slaves of chiefs who died, so that they could serve him in the afterlife. […]
The basic fact, ignored by Toronto’s mayor and city councillors, is that the Gold Coast, the earlier name for Ghana, was a notorious slave society. Leading Ghanaians were prominent in the slave trade and were themselves slave owners. For years after slavery was abolished elsewhere, they fought its abolition in Ghana. It wasn’t until 1874 that the slave trade in Ghana was abolished — nearly a century after Britain.
Compare Ghana’s record with that of Ontario, where a process of gradual abolition was started in 1793, 81 years before Ghana. That, notably, was thanks to the efforts of Upper Canada’s first lieutenant governor, John Graves Simcoe, an appointee of Henry Dundas, no less.
So Dundas was not only instrumental in getting slavery abolished in Scotland, acting as a lawyer in the appeal of a case dealing with a runaway slave, he also sent a dedicated abolitionist to Upper Canada to take the top post. He deserves a better square than Yonge-Dundas!
May 6, 2024
Kulak on banned fantasy novels hated by Feminists
There are books that get banned for all sorts of reasons — histories that tell the “wrong” facts, books beloved by terrorists, political tracts by wild-eyed fanatics, etc. — but they’re not the ones Kulak is talking about here:
… the fiction books that are banned are usually fictionalized versions of those, works like Camp of the Saints, or The Turner Diaries, despite their ability to move people emotionally are not banned for their emotional content but for their political content (and in the case of The Turner Diaries its accurate instructions on bomb making)
HOWEVER! There is one series that was driven from bookstores, and by the late 90s was almost totally disappeared based purely on the … “feelings” … it generated in its readers. A fantasy series set entirely on another world with more or less nothing to say about politics back on earth, awakened … stirrings … in its readers so disturbing to the powers that be it had to be stopped.
The Chronicles of GOR by John Norman (Pen-name of Philosophy Professor John Lange)
Begun in 1966 and continuing to … today (he’s 92), the 38 book series is a Pulp Science Fantasy series in the vein of Edgar Rice Burroughs’ “Barsoom” series (shout out to John Carter of Postcards From Barsoom)
It has a lot of neat fantasy/historical/military hypotheticals to get the young male mind going “what if Vikings raided Japanese samurai cities with flying monsters?” but the thing that outraged the feminists and what they’d never admit enraged them, was its effect on female readers.
Norman has a lot of theories about sex … theories which his millions of books sold suggest are very true. Theories which recent DNA discoveries have confirmed.
At SEVERAL points in the genetic record you and nearly everyone on earth, have approximately 17 female ancestors for every 1 male ancestor.
This was of course the result of patriarchal warfare, polygamy, and sexual slavery … The kind familiar to any readers of the Iliad.
Indeed Norman cites Homer, Freud, and Nietzsche as the primary influences on his philosophy.
But whereas this produced the ancient and then modern warfighting man boys and young men idolize from the Iliad, through Rome, to the Mongols, to the adventures and conquests of early modern Europe. And whose feuds and daring consume half the plot of Norman’s stories …
The real controversy is what it produced of the women.
Women are natural slaves Norman tells and in the later books shows (the books greatly improved over time: don’t read them in order)
While these periods of slaving warfare between peoples and tribes produced modern technical, competent, highly coordinated and cooperative man … In women it produced natural slaves. Women who’d long for the chain, women who’d desire nothing so much as to be owned and to submit to a powerful violent man not of their choosing … women who’d never feel so “””empowered””” as when they obey, and surrender the spirits, bodies, and wombs which they cannot defend. Who’d never feel so loved and wanted as when they are abused and disdained.
This is the world and theory of mind Norman paints with a philosopher’s attention to completeness … 38 books deconstructing and undoing not only modern feminist ideas of equality, but Christian ideas of the equality of the soul and nobility of the feminine spirit. By any standard maybe the most sexist misogynistic books ever written, not out of ignorance or resentment but a philosopher’s indifference to any social or ethical preening that might impede the truth …
And women freaking loved it.
I encountered Captive of Gor at a mainstream book store in Mississauga in about 1975, and I was amazed that it was available for sale in still-pretty-conservative Ontario. I read several of the other books in the series, but I had no idea the author was still adding new volumes down to the present day. I can’t remember the last time I saw one for sale, but I guess the fans can still get their hands on them even if ordinary book stores no longer carry them.
April 18, 2024
What to do if Romans Sack your City
toldinstone
Published Jan 12, 2024Chapters:
0:00 Introduction
0:34 Progress of a siege
1:55 Looting and violence
3:42 Recorded atrocities
4:45 Captives
5:27 BetterHelp
6:36 Surviving a Roman sack
7:13 Where to hide
8:27 What to do if you’re captured
9:20 Advice for women
10:09 The fate of captives
(more…)
April 8, 2024
Beecher’s Bible: A Sharps 1853 from John Brown’s Raid on Harpers Ferry
Forgotten Weapons
Published Jan 8, 2024On October 16, 1859 John Brown and 19 men left the Kennedy farmhouse and made their way a few miles south to the Harpers Ferry Arsenal. They planned to seize the Arsenal and use its arms — along with 200 Sharps 1853 carbines and 1,000 pikes they had previously purchased — to ignite and arm a slave revolt. Brown was a true fanatic for the abolitionist cause, perfectly willing to spill blood for a just cause. His assault on the Arsenal lasted three days, but failed to incite a rebellion. Instead of attracting local slaves to his banner, he attracted local militia and the US Marines. His force was besieged in the arsenal firehouse, and when the Marines broke through the doors they captured five surviving members of the Brown party, including Brown himself. All five were quickly tried and found guilty of murder, treason, and inciting negroes to riot. They were sentenced to death, and hanged on December 2, 1859.
Most of Brown’s 200 Sharps carbines were left in the farmhouse hideout, to be distributed when the insurrection took hold. These were found by local militia, among them the Independent Greys, and some were kept as souvenirs — including this example.
There is an intriguing historical question as to whether Brown’s raid was ultimately good for the country or not. It was extremely divisive at the time, and it can be argued that the raid was a major factor leading to Lincoln’s election and the Civil War. Could slavery have been abolished without the need for a cataclysmic war if John Brown had not fractured the Democratic Party? To what extent is killing for a cause justifiable? Do the ends always justify the means? John Brown had no doubts about his answers to these questions … but maybe he should have.
(more…)
March 19, 2024
Greek History and Civilization, Part 5 – The Greeks Fight Back
seangabb
Published Mar 17, 2024This fifth lecture in the course deals with the defeat of Persian invasion of Greece in 480 BC, ending with the creation of the Delian League and the varying fortunes of Xerxes and Themistocles.
(more…)
February 13, 2024
Greek History and Civilisation, Part 2 – Sparta and Athens: Contrasting Societies
seangabb
Published Feb 11, 2024This second lecture in the course contrasts Athens and Sparta, the two leading societies in Greece — one a commercial society with high levels of personal freedom and citizen participation, the other a militarised oligarchy.
[NR: Some additional information to supplement Dr. Gabb’s lecture:
– “Citizenship” in the ancient and clasical world
– Sparta had Lycurgus, while Athens had Solon … who at least actually existed
– The Constitution of Athens
– The Constitution of the Spartans
– The Myth of Spartan Equality
– Relative wealth among the Spartiates
– Sparta’s military reputation as “the best warriors in all of Greece”
– Sparta – the North Korea of the Classical era
– Spartan glossary]
(more…)
February 5, 2024
QotD: The history of slavery in America
But the NYT chose a neo-Marxist rather than liberal path to make a very specific claim: that slavery is not one of many things that describe America’s founding and culture, it is the definitive one. Arguing that the “true founding” was the arrival of African slaves on the continent, period, is a bitter rebuke to the actual founders and Lincoln. America is not a messy, evolving, multicultural, religiously infused, Enlightenment-based, racist, liberating, wealth-generating kaleidoscope of a society. It’s white supremacy, which started in 1619, and that’s the key to understand all of it. America’s only virtue, in this telling, belongs to those who have attempted and still attempt to end this malign manifestation of white supremacy.
I don’t believe most African-Americans believe this, outside the elites. They’re much less doctrinaire than elite white leftists on a whole range of subjects. I don’t buy it either — alongside, I suspect, most immigrants, including most immigrants of color. Who would ever want to immigrate to such a vile and oppressive place? But it is extremely telling that this is not merely aired in the paper of record (as it should be), but that it is aggressively presented as objective reality. That’s propaganda, directed, as we now know, from the very top — and now being marched through the entire educational system to achieve a specific end. To present a truth as the truth is, in fact, a deception. And it is hard to trust a paper engaged in trying to deceive its readers in order for its radical reporters and weak editors to transform the world.
Andrew Sullivan, “The New York Times Has Abandoned Liberalism for Activism”, New York, 2019-09-13.
January 19, 2024
Those passionate Houthi and the Blowfish fans
Chris Selley wonders why the rest of the Canadian legacy media are being so careful to proactively curate and “contextualize” the violent and hateful message of the pro-Hamas and pro-Houthi protesters in our cities:
The Houthi Ansarullah “Al-Sarkha” banner. Arabic text:
الله أكبر (Allah is the greatest)
الموت لأمريكا (death to America)
الموت لإسرائيل (death to Israel)
اللعنة على اليهود (a curse upon the Jews)
النصر للإسلام (victory to Islam)
Image and explanatory text from Wikimedia Commons.
The record will show I had little sympathy for the Ottawa convoy crowd, especially once they had made their point and refused to go away. You can’t occupy the downtown of a G7 capital for a month. Sorry, you just can’t.
At the same time, I cringed at the media’s fevered attempts to cast the entire crowd as neo-Nazi oafs, based on what seems to have been two observed flags — one Confederate, one Nazi.
I recalled this while watching video footage of protesters in Toronto over the weekend chanting “Yemen, Yemen, make us proud! Turn another boat around!” Because the Houthis, who control Yemen’s Red Sea coast and have been waging war on commercial shipping, are about as neo-Nazi as it gets in the world nowadays.
The movement’s official slogan: “Allahu Akbar! Death to America! Death to Israel! Curse the Jews! Victory for Islam!” As if to drive home the point, there is ample video evidence of Houthi fighters chanting that slogan with their hands raised skywards in a Nazi salute.
The Houthis use child soldiers (as video evidence also makes horrifyingly plain). They are literally slavers. I have seen it suggested, by way of context, that they really don’t have that many slaves. Just a few slaves. It’s so hard to get good help.
But I haven’t seen anyone try to “contextualize” the Houthi slogan, the way Palestinian supporters will tell you “from the river to the sea” isn’t a call for Israel’s destruction and cheering for “intifada” doesn’t mean further terrorist attacks against Jews. Perhaps it’s just too big a job for even the most dedicated and creative of apologists.
Outside of the Postmedia empire, so far as I can see, not a single Canadian media outlet has seen fit to mention the chanting in Toronto streets in support of a rabidly antisemitic death cult. You can read several articles, however, about how Canadian media are terribly biased against the Palestinian cause. It’s ludicrous.
A nice little illustration, as the National Post‘s Tristin Hopper noted in November: When the convoy crowd appropriated Terry Fox’s statue, just opposite Parliament Hill, for their “mandate freedom” message, the Laurentian bubble nearly burst with righteous fury. When pro-Palestinian protesters draped a keffiyeh over Fox’s shoulders and had their kids pose with him, there was all but total silence.
Of course, flamboyant media double-standards aren’t the worst of our problems.
January 16, 2024
Mark Twain’s Huck Finn
In Quillette, Tim DeRoche re-reads Huck Finn after finally engaging with Harriet Beecher Stowe’s Uncle Tom’s Cabin, and finds the two books are not in opposition but should be read as complementing each other:
Mark Twain’s Adventures of Huckleberry Finn, 1884.
Image from Wikimedia Commons.
Twain scholar Laura Trombley (now the President of Southwestern University in Texas) once told me that Huck Finn isn’t about slavery. “It’s about an abused boy looking for a safe haven,” she said. It was daring for Twain to give a voice to the untutored, unwashed son of the town drunk.
You don’t know about me without you have read a book by the name of “The Adventures of Tom Sawyer”; but that ain’t no matter. That book was made by Mr. Mark Twain, and he told the truth, mainly. There was things which he stretched, but mainly he told the truth. That is nothing. I never seen anybody but lied one time or another …
Huck’s voice, often described as “realistic”, is actually a highly stylized literary device and a brilliant riff on how real boys talk. In these first few sentences, Twain inserts himself into the story and sets his protagonist up to be an unreliable narrator, as Huck admits that there will be “stretchers” of his own along the way.
Huck Finn is our national epic, much like The Odyssey is for Greece or the Nibelungenlied is for Germany. Like those older epics, Huck Finn can be read as version of a Jungian myth, in which the hero descends into the Underworld, undergoes trials and tribulations, and returns to us reborn. This story of two travelers on an epic journey is an archetype of our culture, which is why it is retold with such frequency. It’s possible to read every American road novel or movie as a reworking of Huck Finn.
Twain may not have written in verse, but Huck’s narration is beautiful and lyrical and so distinctively American that it has influenced generations of American writers, both popular and literary. That indelible voice, at once innocent and highly perceptive, is the fixed moral point from which Twain can then satirize so many different segments of his beloved country — preachers, con men, politicians, actors, and ordinary gullible Americans.
The book has been criticized as one of the first “white savior” narratives, but this gets it exactly backwards. Huck doesn’t save anyone in the novel. (One of Jane Smiley’s criticisms, in fact, is that Huck doesn’t “act” to save his friend.) It is actually Jim, the slave, who saves Huck — both literally and figuratively. It is Jim who provides Huck with a safe haven, and it is Jim who calls Huck to account when Huck treats him as less than human: “En all you wuz thinkin ’bout wuz how you could make a fool uv ole Jim wid a lie. Dat truck dah is trash, en trash is what people is dat puts dirt on de head er de fren’s en makes ’em ashamed.”
Huck eventually humbles himself before Jim and tells us, “I didn’t do him no more mean tricks, and I wouldn’t done that one if I’d a knowed it would make him feel that way.” Huck may be the protagonist of this story, but the slave Jim is its moral hero. It is Jim who reveals himself to be a fugitive slave so that Tom Sawyer can get medical attention for his gunshot wound. And after he is freed from slavery, Jim heads home to assume his responsibilities as a husband and father.
In contrast to Jim, Huck yearns for adventure and escape. Forced to live with the Widow Douglas and Miss Watson at the start of the book, he resents their attempts to “sivilize” him. He feels “all cramped up” by the clothes they make him wear, and he dismisses their Biblical teaching because he “don’t take no stock in dead people”. Instead of returning home with Jim, Huck tells us that he intends to “light out for the territory”. He represents one aspect of the American spirit — ironic, secular, individualistic.
January 12, 2024
Slavery in the Roman World: A Lecture Given in September 2023
seangabb
Published 24 Sept 2023A lecture given in absentia to the 2023 meeting of the Property and Freedom Society in Bodrum. The subject is Slavery in the Roman World. It covers these issues:
Introduction: Sean Gabb, face to camera – 00:00:00
Classical Liberalism, the Natural Law and Slavery – 00:06:38
The Growth of Roman Slavery – 00:16:27
Slave Markets – 00:21:20
The Valuation of Slaves – 00:24:07
Slave Occupations – 00:29:41
The Treatment of Slaves: Galen and the Broken Cup – 00:33:04
Sex and Slavery – 00:38:32
Other Mistreatment of Slaves – 00:00:00
Escape and Punishment – 00:45:49
Slaves and the Arena – 00:48:10
The Moral Effects of Slavery – 00:49:18
The Slave Revolts – 00:58:20
Manumission – 01:03:14
Conclusion and Bibliography – 01:10:20
(more…)
January 11, 2024
Pushing back against the Colonialism Narrative
At Samizdata, Brendan Westbridge praises Nigel Biggar’s 2023 book Colonialism: A Moral Reckoning:
He examines the various claims that the “de-colonisers” make: Amritsar, slavery, Benin, Boer War, Irish famine. In all cases he finds that their claims are either entirely ungrounded or lack vital information that would cast events in a very different light. Amritsar? Dyer was dealing with political violence that had led to murder. Some victims had been set alight. Anyway, he was condemned for his actions by the British authorities and, indeed, his own standing orders. Slavery? Everyone had it and Britain was the first to get rid of it. Benin? They had killed unarmed ambassadors. Irish famine? They tried to relieve it but they were quite unequal to the size of the task. In the case of Benin he comes very close to accusing the leading de-coloniser of knowingly lying. The only one of these where I don’t think he is so convincing is the Boer War. He claims that Britain was concerned about the future of the Cape and especially the Simonstown naval base and also black rights. I think it was the pursuit of gold even if it does mean agreeing with the communist Eric Hobsbawm.
He is far too polite about the “de-colonisers”. They are desperate to hammer the square peg of reality into their round-hole of a theory. To this end they claim knowledge they don’t have, gloss over inconvenient facts, erect theories that don’t bear scrutiny and when all else fails: lie. Biggar tackles all of these offences against objectivity with a calmness and a politeness that you can bet his detractors would never return.
The communists – because they are obsessed with such things and are past masters at projection – like to claim that there was an “ideology” of Empire. Biggar thinks this is nonsense. As he says:
There was no essential motive or set of motives that drove the British Empire. The reasons why the British built an empire were many and various. They differed between trader, migrant, soldier, missionary, entrepreneur, financier, government official and statesman. They sometimes differed between London, Cairo, Cape Town and Calcutta. And all of the motives I have unearthed in this chapter were, in themselves, innocent: the aversion to poverty and persecution, the yearning for a better life, the desire to make one’s way in the world, the duty to satisfy shareholders, the lure of adventure, cultural curiosity, the need to make peace and keep it, the concomitant need to maintain martial prestige, the imperative of gaining military or political advantage over enemies and rivals, and the vocation to lift oppression and establish stable self-government. There is nothing morally wrong with any of these. Indeed, the last one is morally admirable.
One of the benefits of the British Empire is that it tended to put a stop to local wars. How many people lived because of that? But that leads us on to another aspect. Almost no one ever considers what went on before the Empire arrived. Was it better or worse than went before it? Given that places like Benin indulged in human sacrifice, I would say that in many cases the British Empire was an improvement. And if we are going to talk about what went before what about afterwards? He has little to say about what newly-independent countries have done with their independence. The United States, the “white” (for want of a better term) Commonwealth and Singapore have done reasonably well. Ireland is sub-par but OK. Africa, the Caribbean and the Indian sub-continent have very little to show for themselves. This may explain why Britain needed very few people to maintain the Empire. At one point he points out that at the height of the Raj the ratio of Briton to native was 1 to 1000. That implies a lot of consent. Tyrannies need a lot more people.
The truth of the matter is that talk of reparations is rooted in the failure of de-colonisation. If Jamaica were a nicer place to live than the UK, if Jamaica had a small boats crisis rather than the UK then no one would be breathing a word about reparations or colonial guilt. All this talk is pure deflection from the failure of local despots to make the lives of their subjects better.
Biggar has nothing to say about what came after the empire and he also has little to say about how it came about in the first place – so I’ll fill in that gap. Britain acquired an empire because it could. Britain was able to acquire an Empire because it mastered the technologies needed to do it to a higher level and on a greater scale than anyone else. Britain mastered technology because it made it possible to prosper by creating wealth. That in itself was a moral achievement.
QotD: Slavery in the United States
Everyone hated the idea of being a slave but few had any qualms about enslaving others. Slavery was just not an issue, not even among intellectuals, much less among political leaders, until the 18th century – and then it was an issue only in Western civilization. Among those who turned against slavery in the 18th century were George Washington, Thomas Jefferson, Patrick Henry and other American leaders. You could research all of the 18th century Africa or Asia or the Middle East without finding any comparable rejection of slavery there. But who is singled out for scathing criticism today? American leaders of the 18th century.
Deciding that slavery was wrong was much easier than deciding what to do with millions of people from another continent, of another race, and without any historical preparation for living as free citizens in a society like that of the United States, where they were 20 percent of the population.
It is clear from the private correspondence of Washington, Jefferson, and many others that their moral rejection of slavery was unambiguous, but the practical question of what to do now had them baffled. That would remain so for more than half a century.
In 1862, a ship carrying slaves from Africa to Cuba, in violation of a ban on the international slave trade, was captured on the high seas by the U.S. Navy. The crew were imprisoned and the captain was hanged in the United States – despite the fact that slavery itself was still legal at the time in Africa, Cuba, and in the United States. What does this tell us? That enslaving people was considered an abomination. But what to do with millions of people who were already enslaved was not equally clear.
That question was finally answered by a war in which one life was lost [620,000 Civil War casualties] for every six people freed [3.9 million]. Maybe that was the only answer. But don’t pretend today that it was an easy answer – or that those who grappled with the dilemma in the 18th century were some special villains when most leaders and most people around the world saw nothing wrong with slavery.
Incidentally, the September 2003 issue of National Geographic had an article about the millions of people still enslaved around the world right now. But where is the moral indignation about that?
Thomas Sowell, The Thomas Sowell Reader, 2011.
