Colonialism

I did something both awesome and ill-timed. Well, first I should back up and remind you of something I told you before at some nebulous time in the past, and that is that I am an immersive daydreamer. I said that I was a maladaptive daydreamer but I didn’t even think that was right, because I was just having a great time. I have spent countless hours—wait, no, first I should back up further and say, remember the Belle Waring Unified Theory of American Political Life: Fuck You, It’s Racism Again? Looking pretty prescient now, hmm, isn’t it?

Plain People of Crooked Timber: Lovely to see you and everything, Belle, but haranguing us about racism with ever-more-extravagant uses of profanity is not actually the thing we miss about you.
Me: That’s hard cheese, brother.

Getting back to the plot, I have spent my life making up thrilling stories for an audience of one, usually; of two, for my brother starting when I was six and he three, and going up until I was thirteen and called it off, to his agony; of three, when I played “talking games” with the girls, the last round played when my elder was nineteen. My brother and I just called it “talking,” but with a significant accent, and it may have saved my life. We lived in Georgetown in D.C., in a narrow brick house. I was upstairs in my brother’s room having a sleepover so we could “talk,” for what would be the very last time, when someone broke in through the basement door into the room where I would have been sleeping. The fact that the man [makes unfair sexist generalization about burglary] was an idiot who only stole a lot of Indian-head nickels and was then scared away by the cockatiel is not evidence that he might not have hurt me, because people who commit that crime are desperate, violent morons.
[click to continue…]

I’m just back from France, where my direct experience of riots and looting was non-existent, although I had walked past a Montpellier branch of Swarkowski the day before it ceased to be. My indirect experience was quite extensive though, since I watched the talking heads on French TV project their instant analysis onto the unfolding anarchy. Naturally, they discovered that all their existing prejudices were entirely confirmed by events. The act that caused the wave of protests and then wider disorder was the police killing of Nahel Merzouk, 17, one of a succession of such acts of police violence against minorites. Another Arab kid from a poor area. French police kill about three times as many people as the British ones do, though Americans can look away now.

One of the things that makes it difficult for me to write blogs these days is the my growing disgust at the professional opinion-writers who churn out thought about topics they barely understand, coupled with the knowledge that the democratization of that practice, about twenty years ago, merely meant there were more people doing the same. And so it is with opinion writers and micro-bloggers about France, a ritual performance of pre-formed clichés and positions, informed by some half-remembered French history and its literary and filmic representations (Les Misérables, La Haine), and, depending on the flavour you want, some some Huntingtonian clashing or some revolting against structural injustice. Francophone and Anglophone commentators alike, trapped in Herderian fantasies about the nation, see these events as a manifestation of essential Frenchness that tells us something about that Frenchness and where it is heading to next. Rarely, we’ll get a take that makes some comparison to BLM and George Floyd.
[click to continue…]

Parfit inaugurated several new areas of moral philosophy. The one that has most shaped my worldview, and which is covered in this chapter, is population ethics—the evaluation of actions that might change who is born, how many people are born, and what their quality of life will be. Secular discussion of this topic is strikingly scarce: despite thousands of years of ethical thought, the issue was only discussed briefly by the early utilitarians and their critics in the late eighteenth and nineteenth centuries, and it received sporadic attention in the years that followed.6 The watershed moment came in 1984 with the publication of Parfit’s book Reasons and Persons.
Population ethics is crucial for longtermism because it greatly affects how we should evaluate the end of civilisation.–William MacAskill (2022) What We Owe The Future, p. 168.

This is the fourth post on MacAskill’s book. (The first one is here which also lists some qualities about the book that I admire; the second one is here; the third here.) MacAskill’s note 6 refers to the Mohists, who are not treated as population ethicists because “they did not discuss the intrinsic and instrumentalist benefits and costs of increasing population.” (307) Let me grant, for the sake of argument, that such an economic analysis (costs/benefits) is intrinsic to population ethics.

It’s unclear why we should exclude non-secular population ethicists (starting with Plato, but not least Berkeley, Malthus, and Nassau Senior all of whom shaped the early utilitarians), although (recall) Parfit has soft-Nietzschean reasons for doing so, but it is left unclear whether MacAskill endorses these. Even so, MacAskill’s historical claim is odd. Some of the most important innovations in early twentieth century social and biological sciences and statistical technique (associated with names like Galton, Pearson, Fisher, Edgeworth, and Haldane)* are intertwined with population ethics (and eugenics). I am almost inclined to joke that in their age we even developed a fallacy, ‘the naturalistic’ one so as to avoid tainting doctrines with their sordid origins.

While undoubtedly some early utilitarians were pioneering population ethicists, it seems unfair to ignore the pre-utilitarian population ethicists of imperialists political arithmeticians like William Petty (seventeenth century), who put the art of managing populations by modern states on a more scientific footing while terrorizing the Irish. The managing of the size and quality of populations was an intrinsic part of the (quite ‘secular’) art of government in the reason of state tradition of the sixteenth century, too. In fact, civilizations (including feudal orders) that emphasize ‘good breeding’ (a phrase that had a positive connotation until quite recently) are generally self-consciously engaged in population ethics (even if their cost-benefit analysis deviates from MacAskill’s).

[click to continue…]

A few days ago, I tooted at Mastodon about a Christmas message I’d had from a Russian friend. I intended my post to convey something hopeful about peace and reconciliation, but got immediate pushback from someone who asked why, if there are are some good Russians, they haven’t stopped the war. Meanwhile, over on Elon’s death site, the theme of holding Russians collectively responsible for the war seemed to be gathering momentum with vehement assertions that this isn’t just “Putin’s war” but one backed by “the Russian people”. I think claims such as these, particularly in their maximal forms are absurd, and become all the more absurd when the alleged collective responsiblity of “the Russian people” is extended to an attitude of hostility and blaming towards individuals, simply because they hold Russian nationality. And many members of “the Russian people” are, after all, children. Yet in rejecting such absurdities, I also want to leave room for those Russians who feel their own responsbility keenly and who feel shame at the Russian government’s actions and who want to take responsibility by resisting, in great or small ways, what that government is doing.

One obvious point to make is that Russia is not a democracy and that Russian citizens have no effective means to restrain their government, even if they wanted to. Rather, they live under a tyranny, quick to mete out savage punishments to its opponents, and where public opinion is partly shaped by relentless nationalistic propaganda. In this light, one might think of ordinary Russians as being among the victims of the regime, even though there are others, most notably Ukrainians, who are suffering much more at its hands. During the Soviet era, it is worth noting, Western governments were keen to frame ordinary Soviet citizens as victims of dictatorship rather than holding them individually or collectively responsible, but this approach has been abandoned in some reponses to the war, including by Baltic politicians who refuse to accept that Russians who refuse to fight for Putin are legitimate refugees.
[click to continue…]

I discovered recently that my late Aunt Mary, who was in her time PA to the Postmaster General and a crack typist, had transcribed a letter from a distant relative of ours recounting a journey in 1865 from London to Aden (part of a journey to India). The letter seems sufficiently interesting to post here at Crooked Timber. Among the points of interest are the speed of the journey to Marseilles (remember, we are only 35 years into the railway era), seeing de Lesseps in Egypt — who has constructed the “Sweet Water Canal” (the Ismaïlia Canal) and has yet to complete the Suez Canal), impressions of the various places he passed through, and the tragic funeral of a young man who has died of drink. But much else besides. I’ve digitized by using the OCR on my phone and have checked the various oddities and spellings, so this should be an accurate reproduction.

S.S. Mooltan, Red Sea
22 December 1865

My dear Nelly,

I promised Mamma that I would send you all a letter but the old “Ripon” made such bad weather of it that although an old sailor I could not write very comfortably on board her and therefore all the writing that I did on board was either on business or to your dear Mother. We are now in a very fine large ship and as the weather is fine the sea very smooth and I have a cabin to myself, I can write in comfort and without being disturbed. You will I am sure like to have a kind of log or journal of my proceeding since I left you all on Monday and I will try and recollect the places that I have passed through and any little incidents that may be interesting and jot them down on paper to post at Aden, and although addressed to your dear Nelly you must understand that this letter is meant for all my dear children, and as I shall probably not write to your Mother from Aden, why, this will suffice to let her know also that I am in health and as happy as I can be while away from all I love.

[click to continue…]

More than forty years ago, before I went to university, I was living in Paris and became an “organized sympathiser”, a candidate for membership, of the Trotskyist sect Lutte Ouvrière. The training for people like me consisted, of course, of reading some Marxist classics, but also of making one’s way through a list of novels that included, as I recall, Zola’s Germinal, Christiane Rochefort’s Les Stances à Sophie, Malraux’s Les Conquérants and La Condition Humaine, Orwell’s Homage to Catalonia, London’s The Iron Heel and certainly some others that I forget. One of the books that I never got round to was Ousmane Sembène’s Les Bouts de bois de Dieu, and I had more or less forgotten about it until a contact on social media with whom I share many mutual friends reported reading it after a trip to Senegal. So I thought I would give it a go.

It is one of the most remarkable novels I have read in the past several years and deserves to be widely knows as a classic. It is an epic constructed somewhat in the manner of a great Russian novel (think of Grossman’s Life and Fate, for example) and centres on a strike of African railway workers, against the French rail company and the colonial administration in 1947-8. The strikers are poor, many of them are illiterate, they are Muslims, many are in polygamous families and they are regarded by the French as savages and by their religious leaders as people who ought to be grateful and know their place. Yet they have their dignity and cannot accept that they are worth less than the whites who work on the railway, that they should have no entitlement to family support, or to a pension in their old age. So they strike, heedless of the advice of their elders who had done the same ten years before.
[click to continue…]

I was reading a book on migration ethics recently – I may write a review later ¹ — and it reminded me how a certain picture of the normal liberal state and its place in the world figures in a lot of political philosophy. Although the normative arguments are supposedly independent of historical facts, history is to be found everywhere, but only in a highly selective version that reflects the dominance of the United States within the discipline and the prominence of prosperous white liberals as both the writers of the important texts and as the readers and gatekeepers. ² Their assumptions about the world and the US place in it shine through and form a "common ground" that is presupposed in much of this writing.³

In this vision, all the world is America ⁴ — though not one that corresponds to the actual history of the US — and the rest of the world mostly consists of little proto-Americas that will or should get there in the end (thereby echoing Marx’s dictum that the more developed country shows the less developed one a picture of its own future). This imaginary, but also not-imaginary, state is a sort-of cleaned-up and aspirational version of the actual one, cleansed of embarrassing details that are mere contingencies that detract or distract from what US liberals suppose to be its real essence or telos. Crucially, it is also considered as a basically self-contained entity, where all the important relationships are ones among people on the territory.⁵ It is an association of free and equal persons that has simply arisen on virgin soil. Both the actual United States and other countries fall short of this model, of course, but with time and good will wrinkles and carbuncles will be removed. ⁶

[click to continue…]

One of the lessons of Branko Milanovic’s work on global inequality has been the realization that location, and perhaps more pertinently, nationality, is a more important explanation of how well and badly off people are than class is. Citizens of wealthy countries enjoy a “citizenship premium” over the inhabitants of poor ones that exists because they have access to labour markets and welfare systems that their fellow humans largely do not. Of course, there’s a sense in which this global difference also represents a class difference, with many of the workers simply located elsewhere while the residual “proletarians” of the wealthy world enjoy a contradictory class location (to repurpose a term from Erik Olin Wright). While it might be that world GDP would increase dramatically if barriers to movement were removed, as some economists have claimed, the relative position of the rich world poor depends upon those barriers being in place. Or to put it another way, free movement could make many poor people much better off and might not make the rich world poor any worse off in absolute terms, but it would erode their relative advantage. And people, however misguidedly care about their relative advantage.

What kind of politics would we expect to have in rich countries in a world like ours, if people were fully cognizant of this citizenship premium? I suspect the answer is that we would expect to see stronger nationalist movements seeking to preserve the advantage of members of the national collective over outsiders and correspondingly weaker parties based on class disadvantage within those countries. Which is, in fact, the tendency we do see in many European countries where traditional social democracy is struggling badly at the moment. In those same countries we might also expect to see some voters who are unthreatened by freer movement, or by the rise of new powers in the world, being more open to a more cosmopolitan politics and more preoccupied by other issues such as climate change and the environment. And this is, in fact, what we do see.

[click to continue…]

Just finished Johny Pitts’s Afropean: Notes from a Black Europe (Penguin). It is a remarkable and highly readable book which I strongly recommend. Pitts, a journalist and photographer from Sheffield in England, embarks on a journey across Europe to discover the continent’s African communities, from Sheffield itself, through Paris, the Netherlands, Berlin, Sweden, Russia, Rome, Marseille and Lisbon. Pitts, the son of an African-American soul singer and a working-class Englishwoman, is a curious insider-outsider narrator of the book which ambles from meditations on black history and (often American) literary forbears to chance encounters with black and brown Europeans in hostels, trains, stations, cafés and universities.

Is there a unity in all this? Hard to say, since as Pitts observes, these different populations, linked by an experience of marginalisation, come to be where they are via very diverse personal and collective histories. Some have come in their best clothes from former colonies to nations they were taught about as the motherland, only to find they had to make their lives in a place that was disappointing or hostile and where the white population — British, French, or Dutch — remain ill-disposed to see their new compatriots as being part of themselves. Others have fled war, persecution and trauma in Sudan or South Africa, only to find themselves exiled on the periphery of Scandiavian social democracy. And then there are the residual African students in a Russia transformed in thirty years from somewhere professing — occastionally sincerely — the unity and equality of all humankind, into a place where it is dangerous for black people to venture out at night for fear of violent attack or worse.

[click to continue…]

Not everyone who is a sceptic about the benefits of migration is a nativist. On the contrary, many progressive opponents of migration cite the harm that is done when people leave poor countries to make better lives in wealthy ones. The grounds for their opposition vary, but two particulary common reasons given are climate change and brain drain. Here, for example, is Rupert Read, philosopher and Extinction Rebellion spokesperson, [writing in The Ecologist in 2014](https://theecologist.org/2014/jun/19/love-immigrants-rather-large-scale-immigration):

>There must be absolutely no compromise whatsoever on the humanity and rights of immigrants, and on our responsibility to welcome and help to integrate those who are here. But we ought to accept the power of the reasoning that shows that a high level of immigration leads to significant problems – here, abroad, and in the future. It …increases  net environmental footprint – people migrating here whether from Estonia or East Africa suddenly jump their footprint dramatically: this is bad news of course for all things ecological / for future generations.

Other writers, two numerous to mention here, are worried about “brain drain” and the decision of wealthy professionals to take their skills, often developed at the state’s expense, to rich countries when there are so many people locally who need doctors, nurses, teachers and hedge-fund managers.
[click to continue…]

I’m nearly through reading Barbara Kingsolver’s *The Poisonwood Bible* at the moment, and very good it is too. For those who don’t know, the main part of Kingsolver’s novel is set in the Congo during the period comprising independence in 1960 and the murder of its first Prime Minister, Patrice Lumumba, on 17 January 1961 at the hands of Katangan “rebels” backed by Belgium and the US. And DR Congo (sometime Zaire) has been pretty continuously violent and unstable ever since. With its origins in King Leopold’s extractive private state (rubber), Congo has been coveted and plundered for the sake of its natural resources ever since. At the time of the Katanga crisis copper was the thing. But now what was previously a little-wanted by-product of copper extraction, cobalt, is in heavy demand because of its use in batteries.

My attention was caught yesterday by [a press release from the UK’s Natural History Museum](https://www.nhm.ac.uk/press-office/press-releases/leading-scientists-set-out-resource-challenge-of-meeting-net-zer.html), authored by a group of British geoscientists:

> The letter explains that to meet UK electric car targets for 2050 we would need to produce just under two times the current total annual world cobalt production, nearly the entire world production of neodymium, three quarters the world’s lithium production and at least half of the world’s copper production.

A friend alerted me to a piece by Asad Rehman of War on Want, provocatively entitled [*The ‘green new deal’ supported by Ocasio-Cortez and Corbyn is just a new form of colonialism*](https://www.independent.co.uk/voices/green-new-deal-alexandria-ocasio-cortez-corbyn-colonialism-climate-change-a8899876.html) which makes the point:

> The demand for renewable energy and storage technologies will far exceed the reserves for cobalt, lithium and nickel. In the case of cobalt, of which 58 per cent is currently mined in the DR of Congo, it has helped fuel a conflict that has blighted the lives of millions, led to the contamination of air, water and soil, and left the mining area as one of the top 10 most polluted places in the world.

People who are optimistic about the possibilities of decarbonizing without major disruption to Western ways of life and standards of living are often enthusiastic about new technologies, battery developments etc. I’ll include CT’s John Quiggin in that (see John’s piece from CT [Can we get to 350ppm? Yes we can from 2017](https://crookedtimber.org/2017/07/22/42710/)). John tells me he’s sceptical about claims that we are about to run out of some scare resource. Maybe he’s right about that and more exploration will reveal big reserves of copper and cobalt in other places. But even if he is, we still have to get that stuff out of the ground, and that’s predictably bad for local environments and their people, and in the short to medium term it may yet be further bad news for the people of DR Congo who have already endured seventy plus plus years as a “free” country (and 135 years since Leopold set up in business) in conditions of violence and exploitation, whilst already wealthy northerners get all the benefits.

The recurring series that’s actually pretty popular, dammit. Also I get sweet music recs every time. Otpup pointed out that the new LCD Soundsystem is great, and although they have only released three of the songs off the new album, I have been listening to them on repeat as I do my morning 1-hour hike that I do before the sun comes up because I am a person of unusual virtue and my life has changed and now I am up from the front end instead of from the other end if you see what I mean. Also it’s really hot when the sun comes up in Singapore. Of course, it’s so muggy before the sun comes up that I come home in a lather of sweat anyway, but hey. I see lots of old people doing tai chi in the park, and occasionally monkeys. Not doing tai chi, as far as I can tell. Otpup posted “Call The Police”, so here’s “Tonite.”

I’m not 1000% sold on The War on Drugs, but I’m warming up to it. And this song is great. Damn this dude must do a good Dylan cover though.

This is one of my favorite songs from The Clash’s Sandinista:

It’s strange in a way how like this the towers of Singapores HDB blocks look, in huge clusters, but neatly painted with graded hues on the brick ends, some blues, some reds, some yellows, all planted around with tidy gardens, all surrounded with new cars.

Sorry, there were much better photos but they maxed out the side of the blog. Anyway, this is in my neighborhood, so there’s that.

I have the Dukes of Hazzard lunchbox that appears in the video at 4:17 and carried it as a purse for a number of years, a choice I now regard as dubious.

Is there a name for the songwriting device of setting up an obvious rhyme and then not using it? Pavement is particularly inclined to this but there’s an example in LCD Soundsystem’s “Tonite” also:

Sure enemies haunt you with spit and derision
But friends are the ones who can put you in exile

You are expecting “prison” at that point, oder?

Right, so, The NYT has an article on how DNA analysis is helping African-Americans learn about their family history. The author’s grasp on the English language seems to slip away from them at one point (originally two), though. Exhibit A:

Buried in DNA, the researchers found the marks of slavery’s cruelties, including further evidence that white slave owners routinely fathered children with women held as slaves.

MmmmmmOK. This one was changed in an update! Because it sucked before:

The researchers observed that the X chromosome of African-Americans has a greater African ancestry than other chromosomes. Dr. Gravel and his colleagues believe this variation is explained by European men and African women producing children — in other words, slave owners raping the women they held captive.

Thanks for explaining what happens when a rape victim and her rapist “produce children”! Because rape is totally the exact actual word we should use when someone coerces someone else into having sex with him against her will. That might be mebbe by, like, standing right over the person with an axe handle, or else could be something more like keeping your own children enslaved in America so that she couldn’t escape you in France (coughJeffersoncough).

Now, I do understand that people have a general unwillingness to say things like, “noted statesman and confirmed serial rapist Thomas Jefferson exercised extraordinary taste in designing his home.” It just…it just sounds real, real bad. But when talking about slaveowners generally, what is with the “fathered children” thing? Or, let’s grant that people are reluctant even to say that about such a huge number of white citizens often thought to be morally adequate in some vague way as a class (I’m not really seeing it, but, eh.). Nonetheless, even when it comes to the most universally loathed men in the world, like Josef Fritzl, I have noticed a strong inclination for writers to say that someone “fathered children with” their rape victim. At the time of the case, particularly, I found it disturbing to read these words so many times: “fathered children.”

John’s hypothesis was that, to some degree, the rapine part of slavery is baked into the enslavement, with the result that further rape doesn’t seem like the most salient thing? (He was not looking for weird justifications for this abuse of language, just speculating.) About abductors…mmm…same, sort of? Like, the kidnapping is the part where volition goes out the window, and then all further activities are assumed to be unwilling and there’s therefore no need to specifically say raped many times afterward? But I don’t hear it that way. Quite the opposite. Rather, it seems as if people think you can only be raped so many times before…something other than rape is taking place? Or, perhaps, the “was she kicking and screaming” element that is meant to pick out rape rape infects the way people discuss rapes that don’t involve physical violence every single time?

I can easily imagine a lived complexity in which Sally Hemings had some power in her relationship with Thomas Jefferson, emotional power or even sexual power of a kind. But this is something for a novelist to talk about–a journalist or historian needs to say “raped” again even for the 200th instance of forced sexual relations. And “fathered” is just weird and messed-up sounding, redolent of horse-breeding. I do feel things have improved in the last five years. I notice it particularly in reading sites like the (nominally?) feminist Jezebel–commenters will always correct quoted articles of this kind to include the word rape, and I do feel people notice.

“Buried in DNA, the researchers found concrete evidence of slavery’s cruelties, including the fact that enslaved women often became pregnant as the result of being repeatedly raped by their white masters.” Is that even any harder to say, or is it just more unpleasant to read? Thoughts?

The NYT has an interesting article on how DNA analysis is helping African-Americans
(especially in the south) discover more about the carefully erased history of their families. Most people need to know at least the name of the white families who enslaved their forebears in order to make much progress, but as more information is digitized and collated this can become easier. I ran across this article about an informal genealogy research group in Savannah when I was searching for something else. The list of references includes the ‘Joseph Frederick Waring II papers,’ MS 1275:

Contains 35 items on African-American churches (not dated); 18 items on African-American members of the Republican Party of Georgia from 1867-1869; slave bills of sale from 1856-1859; a list of slaves from 1859, leases to African-Americans from 1865-1866, and a letter from 1851 which discusses a fugitive slave riot.

There’s also the less morally disturbing ‘Antonio J. Waring Collection, MS 1287,’ which contains “The Case of the Africans,” discussing the slave trade from 1817-1820. These two references, and an earlier note from the ‘Joseph Vallence Beven papers,’ MS 71, which, “[c]ontains correspondence dating from 1787 between George Mathews, Thomas Pinckney, and General James Jackson concerning armed fugitive slaves” brought two things home to me.

One, my brother’s friend Tom Pinckney, and a ton of Macintyre’s live along the stretch of the May River within a half-mile from my house. Pretty sure there’s even a Ravenel up in there closer to town. There are zero black families along that stretch of the river. This is obviously morally wrong. However did this inequity arise? At least I don’t go around explaining how I never benefited materially from chattel slavery because my family all emigrated from Ireland 12 minutes ago and were treated exactly like black slaves, except for not being owned outright or made legally sub-human or subject to the dreaded ‘one drop of Irish blood’ test, or even the ‘are you lighter than this piece of A4 typing paper on which I spattered some watered-down sepia ink from a toothbrush’ test. That’s a pretty low bar, though. It’s not exactly “take all thou hast, and give to the poor”-type stuff. More like, “I’m not an aggressive dickweasel! Yay me! Please give me some benne brittle!” Mmmm, tastes like exploitation of West Africa.

Two, the history of slavery in America is always taught as if there was little to no resistance from slaves. I have wondered about that plenty, thinking, when S.C. was 80% black, how in God’s name did white people keep from getting straight murdered all the time? I mean, “by using inhumanly savage violent repression,” obviously, but even so I thought there would be more “whoops, the plantation house caught on fire and nobody could get out mumble because people were standing outside in a circle armed with hoes and axes mumble.” But I’m starting to think that the slavers’ nightmare happened much more than I think, but the news of it was repressed as savagely as the small rebellions, so as to keep anybody from getting any ideas. OK, this wasn’t actually my initial point at all but it is worth considering, so I’ll just break this post up for easier commentatin’.