Category Archives: History

Arts, Books, History, Literature, Poetry

Book Club: Butler To The World

SYNOPSIS

SCATHINGLY, Oliver Bullough compares the UK to Wodehouse’s inscrutable butler, Jeeves.

Just as Jeeves tirelessly helped the “quarter-witted Bertie Wooster evade the consequences of [his] misbehaviour, Britain helps the world’s financial criminals and tax dodgers . . . enjoy the fruits of their crimes free of scrutiny”.

In January 2022, Lord Agnew of Oulton, the minister in charge of combating fraud, resigned, citing “arrogance, indolence and ignorance” within government.

Just a few weeks later, Russia’s invasion meant that political promises to deal with oligarchs were hastily remembered.

Yet, underfunded and demoralised law enforcement agencies face an unequal battle. Bullough’s highly readable account of the UK’s role in facilitating global financial wrongdoing is a call to action.

– Butler To The World by Oliver Bullough is published by Profile, 304pp

Isabella Whitney,

the pioneering poet

Isabella Whitney is not a name that is well known, yet she many have been the UK’s first female professional poet. She published two books of poetry (in 1567 and 1573) and, from the way she described herself, it seems that she was single, poor and suffering from ill health. Some of this may have represented an attempt to inspire sympathy in her readers. However, judging by her writing, it appears that she knew what it was to be living on the margins, plagued by anxiety and insecurity.

Whitney wrote of London’s beauties and riches, but also of its “stynking streetes”, its “lothsome Lanes” and its many prisons, including those that incarcerated debtors. Her depiction of the capital showed a city humming with mercantile activity and crammed with expensive goods for sale. Yet her verses also sketched out the damage that the pursuit of wealth had done to society as a whole.

As a poet and writer, she took inspiration from her male counterparts – but she wrote as a woman, painfully aware of the difficulties that women in London might encounter. She warned readers against flattery and deceit, and against those who shed “crocodile tears”; in particular, she advised young women never to trust a man at first sight. On this subject she made it clear that she was writing from her own personal experience of duplicity, describing herself as one “who was deceived”.

Whitney may not have been a poet to rank among the greatest names of the Elizabethan age but her voice was distinctive, eloquent, ironic and powerfully evocative of a woman’s experience.

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Arts, Culture, Government, History, Society

The West must deal with the legacy of slavery. Apologies are not enough

DEALING WITH HISTORIC SLAVERY

Intro: It is time Western governments started to talk seriously about reparations

ON December 19, 2022, Dutch Prime Minister Mark Rutte, announced his country’s apology for participating in and profiting from the transatlantic trade of enslaved people. This is the first time a Western nation has formally apologised for its role in slavery, an indictment on others who should similarly take the stand and show genuine remorse.

Speaking at the National Archives in The Hague, Mr Rutte said the role of the Netherlands in slavery was “ugly, painful, and even downright shameful”.

“For hundreds of years, people were made merchandise, exploited and abused in the name of the Dutch state,” Rutte said. “For that, I offer the apologies of the Dutch government.”

That the Dutch government found the courage to fully acknowledge and officially apologise for its role in “abetting, stimulating, preserving and profiting from centuries of slave trading” is highly commendable and liberating.

However, the paths to reconciliation and healing suggested by the government are equally underwhelming.  

In his apology, Rutte admitted that “centuries of oppression and exploitation still have an effect to this very day” and talked about “doing justice to the past and healing in the present”.

To start this healing process, the Dutch PM said, his government will work to “enhance knowledge of the history of slavery” and to “ensure more awareness, acknowledgement and understanding”. To facilitate this, Mr Rutte announced the creation of a $216m fund to tackle the legacy of slavery and boost education.

Yet, nowhere in his landmark apology did Rutte express an intention to take the one action descendants of enslaved people have repeatedly said would make the biggest difference in righting the wrongs of the past: by paying reparations.

The Netherlands, like most Western nations, owes the immense economic prosperity it is experiencing today in large part to the profits it made from slavery.

In 2019, a five-year research project funded by the Dutch Research Council, entitled “Slaves, commodities and logistics” concluded that “economic activities related to the slave trade between Europe, Africa and America made a significant contribution to Dutch prosperity in the second half of the eighteenth century”.

According to the study, in the year 1770 some 5.2 per cent of the Dutch gross domestic product (GDP) was based on the transatlantic trade of enslaved people – a contribution that is equivalent to the entire port of Rotterdam today. Rutte did not mention any of this in his carefully curated speech.

Despite offering a historic official apology for slavery, the Dutch government clearly still has no intention to return to the descendants of enslaved people what it stole from them.

Regrettably, the Netherlands is not alone among countries that benefited from slavery in refusing to pay. The governments of the United States, the United Kingdom, France and others are remaining stubbornly silent in the face of increasingly louder calls for reparations.

The basic premise and defence of governments’ refusal to pay up always offer the same tired arguments when it comes to addressing racial injustice of the past. They claim that “no one alive today is directly benefitting or suffering from slavery”, that it is “a thing of the past”, and that “it would be impossible to determine who deserves to be paid”. Such arguments, of course, do not stand even the most basic of scrutiny. For one thing, people are still clearly benefitting and suffering from slavery.

In the United States, the Brookings Institution estimates that the average white family has around 10-times the amount of wealth as the average Black family. In the United Kingdom, too, people from Black African backgrounds typically hold the least wealth, which equates to around one-tenth of the wealth held by white Britons.

Such inequalities, compounded by systemic racism in all areas of life and society – from health and housing to education and law enforcement – are direct, modern-day consequences of slavery affecting millions of people.

And slavery is hardly just a “thing of the past”. In countries shaped by and built around it, such as in Suriname – one of the smallest countries in South America – where direct descendants of people enslaved by the Dutch were brought to work in plantations now make up most of the population.

In Africa, the immense wealth lost to slavery cannot simply be ignored or forgotten, since its return of what’s owed would resolve most of the continent’s fundamental problems almost overnight.

The question of who should receive reparations is not necessarily complicated either. After the abolishment of slavery, the Netherlands, the US, France, Denmark and the UK all moved to compensate former slavers for so-called “loss of property”. The UK government only finished paying the debts it acquired to pay former slavers in 2015. But all this time, none of the former slave-holding countries paid a single penny to formerly enslaved people or their descendants.

It is therefore high time for compensation to be paid not to those who “made people into merchandise” but to those who continue to carry the pain and the scars of their ancestors.

The Caribbean Community, a grouping of 15 Caribbean countries whose populations are dominated by descendants of formerly enslaved people, created a 10-point plan for reparatory justice for European governments.

The group wants, among other things, a full formal apology, repatriation opportunities, debt cancellation, the transfer of technology, psychological rehabilitation, and African knowledge programmes.

This 10-point plan would be a good starting point for governments truly willing to confront the past and start a healing process.

Any form of economic redress cannot merely assuage the collective conscience of white people in the West: it must be unapologetically substantive and enduring, despite the high costs of financial restitution.

Some 160 years after the abolition of slavery in Europe and the US, Western countries, quite evidently, have an obligation not only to apologise, but also to commit to reparations and by embarking on comprehensive social justice programmes.

Apologies are commendable. But descendants of enslaved people also need proper indemnity and social change.

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Arts, Christianity, Culture, History, Philosophy

Philosophy: Scholasticism and dogma

CHRISTIANITY AND PHILOSOPHY

Intro: Medieval European culture was dominated by the Church, and the classical philosophy of Plato and Aristotle was only gradually assimilated into Christian teaching

THE Church wielded considerable social and political power in medieval Europe, and also controlled access to learning. Education was provided by the Church and necessarily followed Christian doctrine, while institutions like libraries and universities were funded by the Church and staffed by monastic orders. Monks preserved and translated many ancient texts, mostly of Greek philosophy and latterly acquired from Islamic scholars and scribes.

Scholasticism was a method of tuition that used rigorous dialectical reasoning both to teach Christian theology and to scrutinise these texts. Clerics and academics used methods of reasoning developed by Plato and Aristotle to assess the compatibility of ideas with Christian doctrine. The theories of philosophers including Augustine and Thomas Aquinas were also carefully examined, and either adopted to defend Christian dogma or dismissed as heretical. Scholasticism played an important part in the integration of philosophical ideas into Christianity, remaining the prominent ethos for Christian education and theology until supplanted by humanist and scientific ideas during the Renaissance.

Existence of God: the ontological argument

With the rise of scholasticism and the Church’s embrace of Aristotelian logic in the 11th century came a renewed interest in reconciling matters of faith with reasoned argument. One of the founding fathers of the scholastic movement was Saint Anselm of Canterbury, best known for proposing the so-called ontological argument for the existence of God.

Anselm asks us to imagine the most perfect being possible. The logic and reasoned arguments pledged by him are difficult to interpret and understand, but it leads us to a conclusion that the most perfect being possible must exist – in Anselm’s words, “God is that, than which nothing greater can be achieved”. From that premise he methodically shows that if God exists in our imagination, then an even greater God is possible: one that exists in reality.

Yet, contemporaries of the time such as Gaunilo of Marmoutiers pointed out that the logic put forward by Anselm was flawed, because “his reasons could be used to prove the existence of anything.” Later philosophers, notably Thomas Aquinas and Immanuel Kant, showed that while the argument presented a notion of God’s essence, it was no proof of His existence.

Pascal’s wager

Today, it is generally agreed that there can be no logical proof either way for the existence of God, and that this is purely a matter of faith and belief. Philosophical speculation on the subject, however, continued well into the so-called “Age of Reason”. One novel take on the problem was raised by the distinguished mathematician Blaise Pascal in the 17th century.

“Pascal’s wager” examines whether, given that we have no proof of His existence, it is a better bet to believe in God or not. Pascal weighs up the pros and cons in terms of the consequences: if God exists and I deny his existence, I run the risk of eternal damnation; if He exists and I accept His existence, I earn eternal life in Paradise; but if He doesn’t exist, it will make no difference to me. Pascal devised a matrix in which different options are placed.

On balance, then, it is a safer bet to believe in His existence. Although Pascal’s wager is an interesting exercise in logic and rudimentary game theory, it is based on some unsound and shaky assumptions. For example, Aristotle’s idea of an “unmoved mover” or first cause is a direct challenge.

Creating Eternity

A major stumbling block for Christian philosophers trying to integrate Aristotelian ideas into Christian doctrine was Aristotle’s assertion that the universe has no end and no beginning. This contradicts the Biblical description of God’s creation of the world.

Thomas Aquinas, however, believed that since human reason and Christian doctrine are both gifts from God, they cannot be contradictory.  Using his ‘God-given’ reason, he argued that Aristotle was not mistaken in his concept of an eternal universe, but that God was indeed its creator: in the beginning, God created the universe, but could have also created a universe that is eternal.

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