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Historians have demonstrated that the rise of Western Europe depended in large part on natural resources and labour forcibly appropriated from the global South during the colonial period, on a vast scale. Spain extracted gold and silver from the Andes, Portugal extracted sugar from Brazil, France extracted fossil fuels, minerals and agricultural products from West Africa, Belgium extracted rubber from the Congo; and Britain extracted cotton, opium, grain, timber, tea and countless other commodities from its colonies around the world – all of which entailed the exploitation of Southern labour on coercive terms, including through mass enslavement and indenture. This pattern of appropriation was central to Europe’s industrial growth, and to financing the expansion and industrialization of European settler colonies, including Canada, Australia, New Zealand and the United States, which went on to develop similarly imperialist orientations toward the South

Today, we are told, the world economy functions as a meritocracy: countries that have strong institutions, good markets, and a steadfast work ethic become rich and successful, while countries that lack these things, or which are hobbled by corruption and bad governance, remain poor. This assumption underpins dominant perspectives in the field of international development (Sachs, 2005, Collier, 2007, Rostow, 1990, Moyo, 2010, Calderisi, 2007, Acemoglu and Robinson, 2012), and is reinforced by the rhetoric, common among neoclassical economists, that free-trade globalization has created an “even playing field”.

Emmanuel and Amin argued that unequal exchange enables a “hidden transfer of value” from the global South to the global North, or from periphery to core, which takes place subtly and almost invisibly, without the overt coercion of the colonial apparatus and therefore without provoking moral outrage. Prices are naturalized on the grounds that they represent “utility”, or “value”, or the outcome of “market mechanisms” such as supply and demand, obscuring the extent to which they are determined by power imbalances in the global political economy. Price differentials in international trade therefore function as an effective method of maintaining the patterns of appropriation that once overtly defined the colonial economy, allowing blame for “underdevelopment” to be shifted onto the victims.

Historians have demonstrated that the rise of Western Europe depended in large part on natural resources and labour forcibly appropriated from the global South during the colonial period, on a vast scale. Spain extracted gold and silver from the Andes, Portugal extracted sugar from Brazil, France extracted fossil fuels, minerals and agricultural products from West Africa, Belgium extracted rubber from the Congo; and Britain extracted cotton, opium, grain, timber, tea and countless other commodities from its colonies around the world – all of which entailed the exploitation of Southern labour on coercive terms, including through mass enslavement and indenture. This pattern of appropriation was central to Europe’s industrial growth, and to financing the expansion and industrialization of European settler colonies, including Canada, Australia, New Zealand and the United States, which went on to develop similarly imperialist orientations toward the South (e.g., Naoroji, 1902, Pomeranz, 2000, Beckert, 2015, Moore, 2015, Bhambra, 2017, Patnaik, 2018, Davis, 2002).

for every unit of embodied resources and labour that the South imports from the North they have to export many more units to pay for it, enabling the North to achieve a net appropriation through trade. This dynamic was theorized by Emmanuel (1972) and Amin (1978) as a process of “unequal exchange”.Emmanuel and Amin argued that unequal exchange enables a “hidden transfer of value” from the global South to the global North, or from periphery to core, which takes place subtly and almost invisibly, without the overt coercion of the colonial apparatus and therefore without provoking moral outrage. Prices are naturalized on the grounds that they represent “utility”, or “value”, or the outcome of “market mechanisms” such as supply and demand, obscuring the extent to which they are determined by power imbalances in the global political economy. Price differentials in international trade therefore function as an effective method of maintaining the patterns of appropriation that once overtly defined the colonial economy, allowing blame for “underdevelopment” to be shifted onto the victims.

Following Dorninger et al. (2021), we use a “footprint” analysis of input–output data to quantify the physical scale of raw materials, land, energy and labour embodied in trade between the North and South, looking not only at traded goods themselves but also the upstream resources and labour that go into producing and transporting those goods, including the machines, factories, infrastructure, etc.

Grounding our analysis in the physical dimensions of unequal exchange is important for several reasons. First, these resources – raw materials, land, labour and energy – embody the productive potential that is required for meeting human needs (use-value) and for generating economic growth (exchange-value). Physical drain is therefore ultimately what drives global inequalities in terms of access to provisions, as well as in terms of GDP or income (see Hornborg, 2020). Second, this approach allows us to maintain sight of the ecological impacts of unequal exchange. We know that excess energy and material consumption in high-income nations, facilitated by appropriation from the rest of the world, is causing ecological breakdown on a global scale. Tracing flows of resources embodied in trade allows us to determine the extent to which Northern appropriation is responsible for ecological impacts in the South; i.e., ecological debt (Roberts and Parks, 2009, Warlenius et al., 2015, Hornborg and Martinez-Alier, 2016).

Due to the growing fragmentation of international commodity chains, monetary databases on bilateral gross trade flows have been criticised for not accurately depicting the monetary interdependencies between national economies (Johnson and Noguera, 2012), i.e., the amount of a countries’ value added that is induced by foreign final demand and international trade relations. Trade in Value Added (TiVA) indicators Johnson and Noguera, 2012, Timmer et al., 2014 are designed to take into account the complexity of the global economy. The TiVA concept is motivated by the fact that, in monetary terms, trade in intermediates accounts for approximately two-thirds of international trade. Imports (of intermediates) are used to produce exports and hence bilateral gross exports may include inputs (i.e., value added) from third party countries (Stehrer, 2012). TiVA reveals where (e.g., in which country or industry) and how (e.g. by capital or labour) value is added or captured in global commodity chains (Timmer et al., 2014).

TiVA, which is sometimes referred to as the “value footprint”, is the monetary counterpart of the MRIO-based environmental footprint because both indicators follow the same system boundaries, i.e., all supply chains between production and final consumption of two countries including all direct and indirect interlinkages. Moreover, in contrast to global bilateral monetary trade flows, TiVA is globally balanced, meaning that national exports and imports globally sum up to zero. This is an important feature of the TiVA indicator that facilitates more consistent and unambiguous assessments.

for every unit of embodied raw material equivalent that the South imports from the North, they have to export on average five units to “pay” for it

For land the average ratio is also 5:1, for energy it is 3:1, and for labour it is 13:1

Table 1. Resource drain from the South.ResourceNorth → South flows 2015South → North flows 2015Drain from South in 2015Cumulative drain from South 1990–2015Raw material equivalents [Gt]3.3715.3912.02254.40Embodied land [mn ha]527.421,349.01821.5932,987.23Embodied energy [EJ]21.5543.5121.06650.34Embodied labour [mn py-eq]31.11219.22188.125,956.62

in the year 2015 the North’s net appropriation from the South totalled 12 billion tons of raw materials, 822 million hectares of land, 21 exajoules of energy (equivalent to 3.4 billion barrels of oil), and 188 million person-years equivalents of labour (equivalent to 392 billion hours of work). By net appropriation we mean that these resources are not compensated in equivalent terms through trade; they are effectively transferred gratis. And this appropriation is not insignificant in scale; on the contrary, it comprises a large share (on average about a quarter) of the North’s total consumption.

significant consequences for the global South, in terms of lost use-value. This quantity of Southern raw materials, land, energy and labour could be used to provision for human needs and develop sovereign industrial capacity in the South, but instead it is mobilized around servicing consumption in the global North.

Eight hundred and twenty-two million hectares of land, which is twice the size of India, would in theory be enough to provide nutritious food for up to 6 billion people, depending on land productivity and diet composition

material use is tightly linked to environmental pressures. It accounts for more than 90% of variation in environmental damage indicators (Steinmann et al., 2017), and more than 90% of biodiversity loss and water stress (International Resource Panel, 2019). Moreover, as Van der Voet et al. (2004) demonstrate, while impacts vary by material, and vary as technologies change, there is a coupling between aggregate mass flows and ecological impact. Net flows of material resources from South to North mean that much of the impact of material consumption in the North (43% of it, net of trade) is suffered in the South. The damage is offshored.

Industrial ecologists hold that global extraction and use of materials should not exceed 50 billion tons per year (Bringezu, 2015). In 2015, the global economy was using 87 billion tons per year, overshooting the boundary by 74% and driving ecological breakdown. This overshoot is due almost entirely to excess resource consumption in global North countries. The North consumed 26.71 tons of materials per capita in 2015, which is roughly four times over the sustainable threshold (6.80 tons per capita in 2015). Our results indicate that most of the North’s excess consumption (58% of it) is sustained by net appropriation from the global South; without this appropriation, material use in high-income nations would be much closer to the sustainable level.

In consumption-based terms, the North is responsible for 92% of carbon dioxide emissions in excess of the planetary boundary (350 ppm atmospheric concentration of CO2) (Hickel, 2020), while the consequences harm the South disproportionately, inflicting dramatic social and economic costs (Kikstra et al., 2021b, Srinivasan et al., 2008). The South suffers 82–92% of the costs of climate change, and 98–99% of the deaths associated with climate change (DARA, 2012)

Net appropriation of land means soil depletion, water depletion, and chemical runoff are offshored; net appropriation of energy means that the health impacts of particulate pollution are offshored; net appropriation of labour means that the negative social impacts of exploitation are offshored, etc (Wiedmann and Lenzen, 2018). In the case of non-renewable resources there is also a problem of depletion: resources appropriated from the South are no longer available for future generations to use (Costanza and Daly, 1992, World Bank, 2018), which is particularly problematic given that under conditions of net appropriation economic losses are not offset by investments in capital stock (cf. Hartwick, 1977). Finally, the extractivism that underpins resource appropriation generates social dislocations and conflicts at resource frontiers (Martinez-Alier, 2021).

the value of resources and labour cannot be quantified in dollars, and there is no such thing as a “correct” price.

Prices under capitalism do not reflect value or utility in any objective way. Rather, they reflect, among other things, the (im)balance of power between market agents (capital and labour, core and periphery, lead firms and their suppliers, etc); in other words, they are a political artefact

While prices by definition do not reflect value, they do allow us to compare the scale of drain to prevailing monetary representations of production and income in the world economy.

Fig. 2 shows that drain from the South in 2015 amounted to $14.1 trillion when measured in terms of raw material equivalents, $5.1 trillion when measured in terms of land, $3.6 trillion when measured in terms of energy and $20.3 trillion when measured in terms of labour.

Over the period 1990–2015, the drain sums to $242 trillion (constant 2010 USD). This represents a significant “windfall” for the North, similar to the windfall that was derived from colonial forms of appropriation; i.e., goods that did not have to be produced on the domestic landmass or with domestic labour, and did not have to be bought on the domestic market, or paid for with exports (see Pomeranz, 2000, Patnaik, 2018). While previous studies have shown that the price distortion factor increased dramatically during the structural adjustment period in the 1980’s (Hickel et al., 2021), our data confirms that since the early- to mid-1990’s it has tended to decline slightly. This means that the increase in drain during the period 1990–2007, prior to the global financial crisis, was driven primarily by an increase in the volume of international trade rather than by an increase in price distortion.

Table 3 shows that, over the 1990–2015 period, resources appropriated from the South have been worth on average roughly a quarter of Northern GDP.

the North’s reliance on appropriation from the South has generally increased over the period (despite a significant drop after the global financial crisis), whereas the South’s losses as a share of total economic activity have generally decreased, particularly since 2003, due to an increase in South-South trading and higher domestic GDP creation or capture within the South, both driven largely by China

Aid flows create the powerful impression that rich countries give benevolently to poorer countries. But the data on drain through unequal exchange raises significant questions about this narrative.

net appropriation by DAC countries through unequal exchange from 1990 to 2015 outstripped their aid disbursements over the same period by a factor of almost 80

for every dollar of aid that donors give, they appropriate resources worth 80 dollars through unequal exchange. From the perspective of aid recipients, for every dollar they receive in aid they lose resources worth 30 dollars through drain

The dominant narrative of international development holds that poor countries are poor because of their own internal failings and are therefore in need of assistance. But the empirical evidence on unequal exchange demonstrates that poor countries are poor in large part because they are exploited within the global economy and are therefore in need of justice. These results indicate that combating the deleterious effects of unequal exchange by making the global economy fairer and more equitable would be much more effective, in terms of development, than charity.

In an equitable world, the resource trade deficit that the North sustains in relation to the South would be financed with a parallel monetary trade deficit. But in reality, the monetary trade deficit is very small, equivalent to only about 1% of global trade revenues, and fluctuates between North and South. In effect, this means that the North achieves its large net appropriation of resources and labour from the South gratis.

The question of sectoral disparities has been moot since the 1980s, however, as industrial production has shifted overwhelmingly to the South. The majority of Southern exports (70%) consist of manufactured goods (data from UNCTAD; see Smith, 2016). Of all the manufactured goods that the USA imports, 60% are produced in developing countries. For Japan it is 70%. We can see this pattern reflected also in the industrial workforce. As of 2010, at least 79% of the world’s industrial workers live in the South (data from the ILO; see Smith, 2016). This shift is due in large part to the rise of global commodity chains, which now constitute 70% of international trade. Between 1995 and 2013, there has been an increase of 157 million jobs related to global commodity chains, and an estimated 116 million of them are concentrated in the South, predominantly in the export manufacturing sector (ILO, 2015). In other words, during the period we analyse in this paper (1990–2015), the South has contributed the majority of the world’s industrial production, including high-technology production such as computers and cars. And yet price inequalities remain entrenched.

if Northern states or firms leverage monopoly power within global commodity chains to depress the prices of imports and increase the prices of final products, their labour “productivity” appears to improve, and that of their counterparts declines, even if the underlying production process remains unchanged. Indeed, empirical evidence indicates that real productivity differences between workers are minimal, and cannot explain wage inequalities (Hunter et al., 1990).

wage inequalities exist not because Southern workers are less productive but because they are more intensively exploited, and often subject to rigid systems of labour control and discipline designed to maximize extraction (Suwandi et al., 2019). Indeed, this is a major reason why Northern firms offshore production to the South in the first place: because labour is cheaper per unit of physical output (Goldman, 2012).

the terminology of “value-added” is a misnomer. In international trade, TiVA does not tell us who adds more value but rather who has more power to command prices. And in the case of global commodity chains, TiVA does not indicate where value is produced but rather where it is captured (Smith, 2016).

our analysis reveals that value in global commodity chains is disproportionately produced by the South, but disproportionately captured by the North (as GDP). Value captured in this manner is misleadingly attributed to Northern economic activities

rich countries are able to maintain price inequalities simply by virtue of being rich. This finding supports longstanding claims by political economists that, all else being equal, price inequalities are an artefact of power. Just as in a national economy wage rates are an artefact of the relative bargaining power of labour vis-à-vis capital, so too in international trade prices are an artefact of the relative bargaining power of national economies and corporate actors vis-à-vis their trading partners and suppliers. Countries that grew rich during the colonial period are now able to leverage their economic dominance to depress the costs of labour and resources extracted from the South. In other words, the North “finances” net appropriation from the South not with money, but rather by maintaining the prices of Southern resources and labour below the global average level.

Patents play a key role here: 97% of all patents are held by corporations in high-income countries (Chang, 2008:141)

In some cases, patents involve forcing people in the South to pay for access to resources they might otherwise have obtained much more affordably, or even for free (Shiva, 2001, Shiva, 2016).

In the World Bank and the IMF, Northern states hold a majority of votes (and the US holds a veto), thus giving them control over key economic policy decisions. In the World Trade Organization (which controls tariffs, subsidies, and patents), bargaining power is determined by market size, enabling high-income nations to set trade rules in their own interests.

ubsidized agricultural exports from the North undermine subsistence economies in the South and contribute to dispossession and unemployment, placing downward pressure on wages. Militarized borders preclude easy migration from South to North, thus preventing wage convergence. Moreover, structural adjustment programs (SAPs) imposed by the World Bank and IMF since the 1980s have cut public sector salaries and employment, rolled back labour rights, curtailed unions, and gutted environmental regulations (Khor, 1995, Petras and Veltmeyer, 2002).

SAPs, bilateral free trade agreements, and the World Trade Organization have forced global South governments to remove tariffs, subsidies and other protections for infant industries. This prevents governments from attempting import substitution, which would improve their export prices and drive Northern prices down. Tax evasion and illicit financial flows out of the South (which total more than $1 trillion per year) drain resources that might otherwise be reinvested domestically, or which governments might otherwise use to build national industries. This problem is compounded by external debt service obligations, which drain government revenue and require obeisance to economic policies dictated by creditors (Hickel, 2017). In addition, structural dependence on foreign investors and access to Northern markets forces Southern governments and firms to compete with one another by cutting wages and resource prices in a race to the bottom.

structural power imbalances in the world economy ensure that labour and resources in the South remain cheap and accessible to international capital, while Northern exports enjoy comparatively higher prices

Cheap labour and raw materials in the global South are not “naturally” cheap, as if their cheapness was written in the stars. They are actively cheapened

the analysis obscures class and geographic inequalities within countries and regions, which are significant when it comes to labour prices as well as resource consumption. The high levels of resource consumption that characterize Northern economies are driven disproportionately by rich individuals and affluent areas, as well as by corporations that control supply chains, and enabled by internal patterns of exploitation and unequal exchange in addition to drain through trade (Harvey, 2005). For example, there are marginalized regions of the United States that serve as an “internal periphery” (Wishart, 2014). It would also be useful to explore the gender dynamics of unequal exchange within countries. These questions cannot be answered with our data, however.

This research confirms that the “advanced economies” of the global North rely on a large net appropriation of resources and labour from the global South, extracted through induced price differentials in international trade. By combining insights from the classical literature on unequal exchange with contemporary insights about global commodity chains and new methods for quantifying the physical scale of embodied resource transfers, we are able to develop a novel approach to estimating the scale and value of resource drain from the global South. Our results show that, when measured in Northern prices, the drain amounted to $10.8 trillion in 2015, and $242 trillion over the period from 1990 to 2015 – a significant windfall for the North, equivalent to a quarter of Northern GDP. Meanwhile, the South’s losses through unequal exchange outstrip their total aid receipts over the period by a factor of 30.

support contemporary demands for reparations for ecological debt, as articulated by environmental justice movements and by the G77

True repair requires permanently ending the unequal distribution of environmental goods and burdens between the global North and global South, restoring damaged ecosystems, and shifting to a regenerative economic system.

It is clear that official development assistance is not a meaningful solution to global poverty and inequality; nor is the claim that global South countries need more economic liberalisation and export-oriented market integration. The core problem is that low- and middle-income countries are integrated into the global economy on fundamentally unequal terms. Rectifying this problem is critical to ensuring that global South countries have the financial, physical and human resources they need to improve social outcomes.

democratize the institutions of global economic governance, such as the World Bank, IMF and WTO, so that global South countries have more control over trade and finance policy.

end the North’s use of unfair subsidies for agricultural exports, and remove structural adjustment conditions on international finance, which would help mitigate downward pressure on wages and resource prices in the South while at the same time enabling Southern countries to build sovereign industrial capacity

a global living wage system, and a global system of environmental regulations, would effectively put a floor on labour and resource prices

Reducing North-South price differentials would in turn reduce the scale of the North’s net resource appropriation from the South (in other words, it would reduce ecologically unequal exchange), thus reducing excess consumption in the North and the ecological impacts that it inflicts on the South.

Structural transformation will only be achieved through political struggle from below, including by the anti-colonial and environmental justice movements that continue to fight against imperialism today

According to testimony by Olson before the House Armed Services Committee earlier this year, approximately 85% of special operations troops deployed overseas are in 20 countries in the CENTCOM area of operations in the Greater Middle East: Afghanistan, Bahrain, Egypt, Iran, Iraq, Jordan, Kazakhstan, Kuwait, Kyrgyzstan, Lebanon, Oman, Pakistan, Qatar, Saudi Arabia, Syria, Tajikistan, Turkmenistan, United Arab Emirates, Uzbekistan, and Yemen

With control over budgeting, training, and equipping its force, powers usually reserved for departments (like the Department of the Army or the Department of the Navy), dedicated dollars in every Defense Department budget, and influential advocates in Congress, SOCOM is by now an exceptionally powerful player at the Pentagon.  With real clout, it can win bureaucratic battles, purchase cutting-edge technology, and pursue fringe research like electronically beaming messages into people’s heads or developing stealth-like cloaking technologies for ground troops. 

Tasked to coordinate all Pentagon planning against global terrorism networks and, as a result, closely connected to other government agencies, foreign militaries, and intelligence services, and armed with a vast inventory of stealthy helicopters, manned fixed-wing aircraft, heavily-armed drones, high-tech guns-a-go-go speedboats, specialized Humvees and Mine Resistant Ambush Protected vehicles, or MRAPs, as well as other state-of-the-art gear (with more on the way), SOCOM represents something new in the military.  Whereas the late scholar of militarism Chalmers Johnson used to refer to the CIA as "the president's private army," today JSOC performs that role, acting as the chief executive’s private assassination squad, and its parent, SOCOM, functions as a new Pentagon power-elite, a secret military within the military possessing domestic power and global reach.

a well-honed public relations campaign which helps them project a superhuman image at home and abroad

U.S. Special Operations forces were approximately as large as Canada’s entire active duty military.  In fact, the force is larger than the active duty militaries of many of the nations where America’s elite troops now operate each year, and it’s only set to grow larger

When missions are subject to scrutiny like the bin Laden raid, he said, the elite troops object

The great Victorian novelists, who were very much engaged with these developments, sensed that something was not quite right in the story. They noticed that capitalism was producing not just abundance and stability, but inequality, alienation and misery. Yet in criticizing the new system, they tended to accept and even buttress the separation of categories of experience insisted upon by social scientists. Thomas Carlyle’s famous condemnation of the “cash-payment” as “the sole nexus” of capitalism, for example, posited an economic realm as one in which ethical and religious values hold no sway.

in order for capitalism to work harmoniously in London, something of the religious sphere had to be added to the sauce. Dickens casts a woman, Lucie, as the person who takes the stink away from all the selfish business conducted by the men — a Victorian “angel in the house,” an emblem of all the non-utilitarian values that homo economicus supposedly had no use for. Lucie, like many other female characters in Victorian novels, is supremely compassionate and sacrifices for the greater good: she is homo communis

Dickens makes this female homo communis the servant of homo economicus, keeping his house and guiding his better nature. Like Mary’s role in the Catholic Church, she makes the official story of capitalism more palatable and helps conceal its failures

ideas of sacrifice and sacred values also come to play in theories of labor. Adam Smith described labor as “the most sacred and inviolable” form of property a person owned, positing it as a sacred source of the nation’s wealth, the pious foundation of the economic system itself: “We sacrifice ourselves in our labor in order to have the gift of ourselves in return,” he wrote in The Wealth of Nations. Labor is sacrificed, sacralized, and regenerated. British political economist David Ricardo, Mill, and Jevons followed him in describing a circular, gift-sacrifice economy embedded within the labor theory of value.

Anthropologists held that the relegation of the “irrational” to the margins was what distinguished advanced societies from the backward places where such activities remained central to life.

Market and non-market values always operate right alongside one another.

Clearly, the official story and what happens on the ground don’t match: Lots of people work hard but get little benefit, while plenty who do not work at all get rich.

if you can show the ethical ideas and the sacred, communal values baked into capitalism’s own paradigms and premises, you can begin to hold it accountable for those ideals in the globalized world economy

The slogan “We are the 99%” was a respite from the oppressive “I” — the painful anomie of individualism that the official story insists upon.

the financial crisis of 2007-8 was not just a failure of markets, but a failure of morality — for what else can you honestly call it when predatory banks escape justice as ordinary people suffer? We can question who is doing the sacrificing, and for whose good the system is working.

In Silicon Valley, executives instill eastern values like mindfulness and meditation into workplaces in a way that covers up the exploitation of employees and consumers that many companies are built around. A firm may spy on people to turn a profit, but the espousal of sacred values (recall Google’s former “Don’t be evil” motto) helps hide the exploitative mission.

the so-called modern state—which, then, is imperial as much as national. The racialized hierarchies of empire defined the broader polity beyond the nation-state and, after decolonization, have continued to construct inequalities of citizenship within states that have only recently become national.

Scholars and practitioners of international relations must take seriously the colonial histories that were constitutive of the formation of modern states

it is clear that many pre-colonial African polities’ activities had important international implications

democratic governance from India to South Africa to the American South has emerged principally through the activism and agency of subaltern populations—those subjected to the hegemony of a more powerful class or group, especially colonial subjects, and those victimized by anti-Black racism and other forms of discrimination.

race almost always operates in conjunction with other categories—such as caste, class, civilization, and, in today’s context, the racialized Muslim. The challenge for IR is to find a new language that is not confined to just one master concept or one corner of the world.

The subalterns have had to rectify the contradictions of global liberalism by transforming the idea of freedom for some into the practice of freedom for all.

there is no historical evidence that Western presence has ever enhanced the well-being of the previously colonized world. It took me a solid decade—and exposure to post- and decolonial approaches—to change my doctoral research question from: “When do Western actors not show up?” to “Should they be there in the first place?”

International relations that do not reproduce the logic of colonialism must instead engage with ideas of repair, dignity, and even retreat.

Taking the problem of racism seriously in the field of IR means viewing it not merely as an issue of stereotypes or cultural insensitivities, but as a colonial technology of life and premature death built on ideologies of whiteness and white supremacy

The scholarly imperative is to study and question the current international system built on racial capitalism, and to imagine alternatives

the global subalterns and historically marginalized peoples are the ones who have pushed the international system to adopt whatever level of democratic governance exists

IR was born in the age of empire, and for the first few decades of its history it was explicitly occupied with questions of colonial administration and the justification of racial supremacy

Race was often viewed as the basic unit of politics—more fundamental than state, society, nation, or individual.

Though the most extravagant versions of Anglo-utopianism were exhausted by the mid-20th century, the idea that the “English-speaking peoples” are destined to play a leading role in shaping world politics has proved remarkably durable. It has resurfaced in assorted conservative visions of the so-called Anglosphere and in projects for reorienting Britain’s post-Brexit foreign policy.

the majority of what students read about in IR continues to be written by a minority of the world’s people. The presumption that all worthwhile ideas originated in the West is not only exclusionary but false

Feminist foreign policy often allows wealthy countries to focus attention on the plight of women in countries with developing economies. Wealthier countries, or developed economies, then position themselves as being better placed to respond to the challenges around gender discrimination.

A country with a feminist foreign policy often invokes its own experiences as good practice elsewhere. Yet gender discrimination is universal, and often members of minority groups within the developed economies are significantly disadvantaged by endemic racism and xenophobia

A different way of doing foreign policy that is people-led rather than state-led and emphasizes solidarity over interest is the only means toward justice for all.

what the world is witnessing today could be the third phase of cultural encounters. The pretention of Western culture to universal validity is being challenged from the angles of cultural relativism (what is valid in one society in the West was not valid in another); historical relativism (what was valid in the West at the beginning of the 20th century was not valid in the West at the beginning of the 21st); and empirical relativism (the West often failed to live up to its own standards, and occasionally those standards were better met by other societies).

This is the era of the West on the defensive.

The COVID-19 pandemic and the global protests against police brutality demonstrate that, first, the challenges to humanity transcend the territoriality of the state and the parochialism of race and, second, a transnational, if rudimentary, convergence of political sensibilities may be emerging at the grassroots level. For many around the world, the moral disease of racism needs to be confronted as vehemently as the physical disease now sweeping around the globe.

shared sensibilities could, in the long run, become a catalyst for something bigger: the creation of a truly global village that is based not on cultural hierarchy but on what Mazrui called cultural ecumenicalism—a combination of a global pool of achievements with local pools of distinctive innovation and tradition

Companies aren't hiring because there's no demand. There's no demand because companies aren't hiring. So much for the magic of the marketplace. Corporations are hoarding so much cash - cash that could drive recovery if it were invested in expanded and new lines of business - that even banks don't want it anymore. Bank of New York Mellon Corp. took the extraordinary step of charging a fee on deposits of amounts over $50m. "Since the beginning of the year, US bank holdings of cash are up 83 per cent, or $890bn, to $1.98tn," reports The Wall Street Journal. Banks have more money than they know what to do with. "Consumer loans, by contrast, have grown 0.2 per cent, or $1.7bn."

A district court in Los Angeles dismissed the lawsuit twice, most recently in March 2017. That court found that the former child slaves’ claims were barred by U.S. Supreme Court decisions that have made it harder for plaintiffs to sue corporations in U.S. courts for alleged violations overseas.

Cote d’Ivoire is the world’s leading cocoa grower. Other leading producers of cocoa include Ghana, Indonesia, Nigeria and Cameroon.

One of the most worrying aspects of new trade deals is the likely inclusion of an investor-state dispute settlement (ISDS) system, or similar provisions, that allow corporations to sue countries for alleged ‘discriminatory’ practices that hamper their activities or profits.

“A free trade area between Britain, a largely developed country and Africa, a poor continent, was always going to exacerbate inequalities, trade deficits, and the dependency of the latter on the former. ‘Free trade’ is really just the name given to the ideology that justifies this power imbalance,” wrote Africa Kiiza of the Southern and Eastern African Trade Information and Negotiations Institute (SEATINI) last year.

“These mechanisms under free trade agreements will give more implications not only for the state policies in our countries, but also the sovereignty of the people themselves,” said Hertani. “The people cannot sue the investors. If there are human rights violations, there have been are several cases where the people lost. We never win against the multinational corporations.”

Countries like Indonesia, and many others in the global south, are rich in natural resources. Multinational companies have been plundering them to the detriment of people and the environment for generations and new trade deals could make it even easier for them to do this.

Inequality is getting worse, as highlighted in the recent United Nations Conference on Trade and Development Trade and Development report. They point at debt – which is more than three times the size of global output – as symbolic of this.

“This mantra of free trade has been really central to the whole British empire, to the British imperial project, for a very long time now. It’s a very bloody history and I’m worried that the kind of Brexit envisaged by the likes of Boris Johnson, and indeed Liam Fox and Jacob Rees-Mogg, is precisely to replicate those kinds of relations which we’ve never completely got away from, but which could be made even worse after Brexit.”

While British arms exports to the Gulf “help the UK to maintain the military-industrial capacity required as the basis for global power projection” in the neo-imperial era, Gulf petrodollars recycled through trade and investment deals also “play an important role in addressing the key macroeconomic challenges facing the British economy and in maintaining Britain’s status as a leading capitalist nation”.

Though Britain has of course long been surpassed by the US in terms of superpowerdom, it maintains an “active commitment to the continuation of US hegemony … with its own state and capitalist interests seen as best pursued within that overall framework”. Given that dominance of the Gulf is crucial to the maintenance of hegemony, Wearing argues, British dealings in the region “should be understood as complementing and reinforcing US efforts to entrench a conservative regional order oriented towards Western power”.

The complex and its buildings vaguely recall a Southwest landmark frequently mistaken for the city of the future: Arcosanti, the architect Paolo Soleri’s 1970 “urban laboratory” nestled in the mountains north of Phoenix. It’s oddly fitting: Soleri imagined a sustainable desert utopia, as well as speculative space “arcologies”—self-sustaining architectural ecologies, delicately rendered as hypothetical asteroid-belt cities or prototype ships

The only spacecraft we see on the tour is a model of Virgin Galactic’s SpaceShipTwo, glimpsed from a distance in an otherwise empty hangar. Even the spacecraft isn’t real.

the name Spaceport America suggests theatrics. There are several commercial spaceports throughout the United States, some of which sport more activity and tenants. Most of Virgin Galactic’s testing has happened at the Mojave Air and Space Port; Virginia’s Mid-Atlantic Regional Spaceport recently signed on the SpaceX competitor Vector as a customer.Others, like Oklahoma’s Air and Space Port, seem to be even more like ghost towns than this one. But New Mexico’s gambit suggests we are at the spaceport of the nation. It doesn’t feel like the frontier of private space travel so much as a movie set.

Many promises for technologies of future urbanism start as desert prototypes

New Mexico examples tend to include slightly more dystopian rehearsals: Much of the state’s existing science and defense industries emerged from bringing Manhattan Project scientists to what, at the time, was the middle of nowhere to test nuclear weapons—essentially, to practice ending the world.

most of my fellow tourists take the premise of ubiquitous space travel to colonies on Mars as a fait accompli. I’m not sure why people in a desert would fantasize about going somewhere even harder to inhabit

Humanity dreams of going to space for many of the same reasons some people went to the desert: because it is there, because they hope to get rich extracting natural resources they find there, and because they suspect mysterious, new terrains can’t be any worse than the irredeemable wreckage of the landscape they’re leaving behind

believing in the inevitability of Mars colonies is maybe no less idealistic than believing in the Southwest itself

The romance and promise of the American West was built, in part, on federal land grants to private corporations that promised to bring boomtowns to places previously otherwise deemed uninhabitable wastelands. Cities rose and fell with the rerouting of railroads

To manifest destiny’s proponents, to doubt the inevitability of technological and social progress via the railroad was tantamount to doubting the will of God. Today, questioning the value of (mostly) privately funded space development likewise feels like doubting human progress

I wonder if the future always feels like rehearsal until it arrives, or if it is always rehearsal, only seeming like it has arrived when the run-through loses its novelty. Maybe all of the impatient skeptics will be proven wrong this year, and the future will finally arrive at Spaceport America. Here in the desert, a better future always seems to be right around the corner

“AFRICOM says it conducted 110 air strikes that killed 800 terrorists,” said Daphne Eviatar, director of the Security with Human Rights program at Amnesty International USA. “It’s just not plausible that all of the people killed were actually enemy armed forces, and that none were civilians.”

In March 2017, President Donald Trump reportedly designated parts of Somalia as “areas of active hostilities,” meaning the lifting of Obama-era rules requiring that there be near certainty that noncombatants will not be injured or killed. “The burden of proof as to who could be targeted and for what reason changed dramatically,” said retired Brig. Gen. Donald Bolduc, who headed Special Operations Command Africa, or SOCAFRICA, from April 2015 to June 2017. Bolduc added that the change led AFRICOM to conduct airstrikes that previously would not have been carried out

“As far as we can tell, AFRICOM doesn’t do any on the ground investigations, and none of the 150 people we interviewed had ever spoken to a government official, Somali or American, about these attacks,” Brian Castner, Amnesty International’s senior crisis adviser on arms and military operations, previously told The Intercept

the number of U.S. airstrikes in Somalia have risen markedly under the Trump administration, jumping from 14 under President Barack Obama in 2016 to 47 last year. The U.S. is on track to conduct at least 140 airstrikes in Somalia in 2019 if it maintains its current pace, according to Amnesty International.

“You just can’t go in there and kill everything that moves,” said the former SOCAFRICA commander. “I don’t have anything against HVT [high-value target] hunting, but we can’t continue to destroy everything in our path in the process of trying to secure U.S. national objectives. Because, at the end of the day, we’ve done nothing to change the fundamental security and stability of the environment.”

“That’s just not how war works, especially not air wars,” counters Eviatar. “We know that al Shabaab members are integrated into communities in Somalia, they don’t just occupy isolated military bases, so it strains credulity to suggest that US drones and manned aircraft dropping bombs in areas where civilians live and farm and congregate only killed al Shabaab fighters.”

“They’re just saying ‘trust us,’ and we can’t trust them because they’ve already made outlandish claims, like ‘Of the 800 people who were killed in 110 air strikes, none were civilians,’” she said. “There’s just no reason for human rights groups or anyone else to believe them. They don’t have to demonstrate that what they’re doing is lawful, and yet they can go out and kill people. It’s infuriating because what they’re really saying, effectively, is that they’re above the law.”

Some historians have been particularly distrustful of the Foreign Office since 2013, when the Guardian disclosed that the department had been unlawfully hoarding 1.2m historical files at a high-security compound near Milton Keynes in Buckinghamshire. The hoard came to light during high court proceedings brought by a group of elderly Kenyans who were detained and abused during the Mau Mau insurgency in 1950s Kenya, when the Foreign Office admitted it had withheld thousands of colonial-era files.

the vast sums Americans have spent trying to nation-build, spread democracy, or defeat all “terrorists of global reach” inevitably left fewer resources available to help Americans at home (including the veterans of the country’s protracted wars)

the over $6 trillion spent on what Bush dubbed the “war on terror”—including the money spent on unwinnable wars in Afghanistan and Iraq—could surely have been spent helping Americans live more comfortable and secure lives at home (or merely left in taxpayers’ pockets). Add to the list the decisions to promote rapid globalization and financial deregulation, which did significant harm to some sectors of the economy and led to the 2008 financial crisis, and you begin to see why confidence in the elite has taken a hit.

running an ambitious and highly interventionist foreign policy—and, in particular, one that tries to manipulate, manage, and ultimately shape the internal politics of foreign countries—requires a lot of deception. To sustain public support for it, elites have to spend a lot of time inflating threats, exaggerating benefits, acting in secret, and manipulating what the public is told

the architects of failure are rarely, if ever, held accountable

Once back in office, they are free to repeat their previous mistakes, backed by a chorus of pundits whose recommendations never change no matter how often they’ve failed.

The United States set out to remake the world in its image, and when some parts of that world pushed back, it reacted the way that most societies do when they are attacked. Americans got scared, lashed out even more, stopped thinking clearly and strategically, and looked around for someone to blame

the Republican Party’s decision to pin its political future on gerrymandering, voter suppression, and mobilizing a shrinking base and not on trying to appeal to the median voter is surely part of the problem, too, along with the twisted soul of Trump himself

Endless campaigns abroad unleash a host of political forces—militarism, secrecy, enhanced executive authority, xenophobia, faux patriotism, demagoguery, etc.—all of them contrary to the civic virtues on which a healthy democracy depends

a project of modern coexistence that not only had to be imagined and designed, but also built

to trace how an extraordinary idea of Muslim and Christian and Jewish civic and political community rooted in secular equality went from unimaginability to ubiquity in the course of a single century, and nowhere more so than in the Arab East after 1860

subject to conflicting interpretations that valorized “real” religion and demonized sectarianism, often in contradictory and conservative modes, but also in more liberal and even radical ways

Tribalism, communalism and sectarianism all refer to parallel formations in Africa, South Asia and the Middle East respectively that assume an unchanging essence that separates members of a single sovereignty or putative sovereignty. They are all static ideological interpretations of pluralism, and have all, to a greater or lesser degree, been massively influenced and even in many ways formally classified and invented by Western colonial powers

the Orientalists idealize the West in order to Orientalize the East. Second, as you suggest, this view transforms religious pluralism in the Middle East into a structure of age-old monolithic antagonistic communities so that one can speak of medieval and modern Maronites, Jews, Muslims and so on as if these have been unchanging communities and as if all ideological diversity in the Middle East ultimately is reducible to religion and religious community

The religious sect is conflated with the political sect; the secular is understood to be a thin veneer that conceals the allegedly “real” and unchanging religious essence of the Middle East. This view is dangerous, misleading and tendentious.

both race and sect urgently need to be historicized and contextualized—race belongs to US (and Western) political vocabulary; sect to Arab political vocabulary. Both the notion of age-old sects and that of immutable races are ideological fictions that have been manipulated to serve power

US scholars Barbara J. Fields and Karen E. Fields have suggested we think of “racecraft” rather than “race relations” to underscore the ideological fundament of racist thinking that appears totally natural to its proponents. As I allude to in my book, so too might we think of “sectcraft” rather than sectarian or communal relations, both to underscore the ideological aspect of sectarianism and to emphasize the amount of work that goes into making sectarianism appear to be inherent, inevitable and unchangeable

The Orientalist view of sectarianism frequently analogizes sect as “like race” and, furthermore, it assumes that sectarian differences are inherent cultural and political differences similar to race. What do you think is the relationship of sect to race?  How should race figure in the story of coexistence you relate?

many scholars gravitate toward using categories and experiences that emerge in the US context and apply them, sometimes indiscriminately and often very problematically, to other parts of the world. I think it is important at some level to respect the fact that in the modern Middle East, progressive scholars and laypeople, men and women belonging to different religious communities, have throughout the twentieth century typically described and conceptualized their struggles against injustice and tyranny as struggles against sectarianism and colonialism, but not necessarily as a struggle against racism.

the national polities of the post-Ottoman period in the Arab East were established by European colonial powers. These European powers massively distorted the ecumenical trajectory evident in the late Ottoman Arab East. First, they broke up the region into dependent and weak states, and second, they divided the region along explicitly sectarian lines

the colonial dimension is crucial, and it clearly separates the US and the European period of nationalization from that of the colonized Middle East

why the investment in and privileging of certain epistemic categories of domination as opposed to others? The question of migrant labor illustrates how race and class and geography and history are intertwined in very specific ways—the Middle Eastern cases (whether the Gulf or in Lebanon) are indeed different from that of the history of migrant labor in the United States, which has always been implicated in settler colonialism.

One key difference, of course, between modern Western colonialism and early modern Islamic empires is that the latter, like their early modern Christian counterparts, did not pretend to uphold liberal representation, political equality or self-determination. So, temporality is one essential difference: ethnic, racist or sectarian discrimination in the Islamic empires was not justified or imagined as a benevolent burden to uplift others into an ostensibly equal level of civilization. There was no pretense of a colonial tutelage to help natives achieve independence in the fullness of time

In the Ottoman Islamic empire, there were indeed professions of Islamic superiority, notions of ethnic, tribal and religious discrimination, forms of bondage and slavery, and myriad chauvinisms and prejudices tied to kinship, geography, language, culture and ethnicity and so on, but not a notion of biological racism or the obsession with racial segregation and miscegenation that has been the hallmark of modern Western colonialism

a new and distinctive defensiveness among leading Muslim Arab intellectuals—that is, their need to defend Islam and Islamic society from missionary and colonial assault whilst also embracing or reconciling themselves to compatriotship with Arab Christians and Jews. This defensiveness persists

the great problem of scholars and governments in the West who have long instrumentalized and Orientalized discrimination against non-Muslims to suggest that there is some peculiar problem with Islam and Muslims

I think that scholars of gender and women’s history have a lot to teach us in this regard: that is Arab, Turkish, Iranian and other scholars who have explored the long history of gender discrimination—who have defied the fundamentalists—without succumbing to racist Orientalism or self-loathing

really historicize! It really is an effective antidote in the face of those who peddle in chauvinism, racism, sectarianism, tribalism and communalism

Anti-Black racism has only increased in Algeria with the arrival of tens of thousands of sub-Saharan Black, largely clandestine, migrants over the last two decades, who enter Algeria for educational or economic opportunities, or more often, to travel through the country en route to Europe.

20-25% of Algerians are native Amazigh speakers (Tamazight), and many more are Arabized Amazighs. The indigenous Amazighs have been struggling for equality since independence against a state determined to impose an Arab Muslim identity on the country’s entire population

Amazigh activists have challenged the state’s assertion of Arab-Muslim homogeneity. Amazigh activism, in the form of mass protests and the undertakings of Amazigh-dominated political parties and civil society organizations, has pressured the state to constitutionally accept Amazigh identity as one of the components of Algerian identity, integrate the Amazigh language in secondary education, and recognize the Amazigh language as a national and later an official language of the state, in addition to Arabic

Black people, who were present in southern Algeria even before the 13- century-long  trans-Saharan slave trade, can be considered to be as indigenous to Algeria as the Amazigh population.

following a regional trend to repress diversity issues, the Algerian government has never taken a census to ascertain the total number of Algerian black citizens in the country, most of whom remain concentrated in the Saharan south. Ninety-one percent of the Algerian population lives along the Mediterranean coast on 12% of the country's total land mass.

Because most black Algerians are scattered in the vast southern Sahara, an area of the country about which many Algerians are not familiar, white Algerians may be only dimly aware, if aware at all, that they have black compatriots.25Ouzani, op.cit. Certainly, many black Algerians have reported that they face incredulity when claiming their national identity in northern Algeria at police roadblocks, airports, and even in doing everyday ordinary things like responding to a request for the time, “When I walk in the street and someone wants to ask me the time, he does it in French, convinced that he is dealing with a Nigerien or a Chadian, a way of indicating that an Algerian cannot be black.”

When Algerians think of “racial” discrimination, it is likely that they first think of the treatment Algerian Arabs and Amazighs received at the hands of the French during the colonial period (1830-1962), and afterwards in France.27Kamel Daoud, “Black in Algeria? Then You’d Better be Muslim” The New York Times, May 2016. https://www.nytimes.com/2016/05/03/opinion/kamel-daoud-black-in-algeria-then-youd-better-be-muslim.html . See also Seloua Luste Boulbina, “Si tu desires te Moquer du Noir: Habille-le en rouge”, Middle East Eye, 24 November 2018. https://www.middleeasteye.net/fr/opinion-fr/si-tu-desires-te-moquer-du-noir-habille-le-en-rouge-0 The debate over Algeria as a post-colonial society has been fully engaged. However, in another sign of the invisibility of Algeria’s black citizens, consideration of Algeria as a post-slave society – and what that means for black Algerians today – has not

elites were also leaders of Third Worldism, and officially believed in pan-Africanism. Ahmed Ben Bella, Algeria’s first post-independence president, declared in Accra, Ghana, in 1963: “It was the imperialists who tried to distinguish between the so-called white and black Africans.”

in Saharan areas, the slave trade continued throughout the period of French settler colonialism (1830-1962)

Arab-Berber whites constructed an economy that relied on black slave labour from their Haratins (enslaved or recently freed Islamicized and Arabized Blacks, who are still susceptible to forced labour practices).31These ambiguously freed black slaves in Saharan areas of Algeria are also called Bella or Ikelan if they were enslaved by Amazighs, including Tuaregs. Today Haratins, mostly sharecroppers, work under harsh labour conditions that some have described as a modern form of slavery, they “dig and tend wells, excavate and maintain the underground channels of foggara, irrigate gardens, tend to flocks, and cultivate dates”.32Benjamine Claude Brower, “Rethinking Abolition in Algeria,” Cahier D’etudes Africaines 49, 2009 Some argue that without the labour of enslaved Black people, the Sahara would never have been habitable at all.33Ibid. The arduous and relentless work to irrigate in a desert includes digging channels tens of feet into the sand with the risk of being drowned under it.

The French accommodated slavery in the Algerian Sahara more than anywhere else. Slave masters and merchants were given permission to trade in slaves and keep those they owned well into the twentieth century.35Ibid. In exchange, slavers and merchants provided intelligence on far-off regions to colonial authorities

there is reason to believe that enslaved black people continue to be exploited for agricultural work in the southern oases of Ouargla and Ghardaia provinces to this day (among wealthy families, owners of large palm trees, fields, and farms) and in some instances among semi-nomadic Tuareg

The Algerian state has never adopted any policies, including any affirmative action policies, to help their black community emerge from the impact of generations of servitude and brutalization.40Brower, op.cit. Instead, it has sought to legitimize the country’s white Arab-Muslim identity only

descendants of freed Black slaves (Haratins) in Saharan regions of Algeria often remain dependent upon former “masters.” Most work as sharecroppers in conditions similar to slavery

Black Algerians also face discrimination in urban areas of the country. They encounter the same racist attitudes and racial insults as any other person with dark skin within Algerian borders.

Either by their colour, k’hal, which is twisted into kahlouche (blackie), mer ouba (charcoal), guerba kahla (a black gourd to hold water made out of goatskin), nigro batata (big nose that resembles a potato), haba zeitouna (black olive), babay (nigger), akli (Black slave in some Berber areas), rougi  (redhead or Swedish to imply that the black person is culturally and socially white, as everyone must want to be), saligani (from Senegal) 46Khiat, op.cit., Calling black Algerians Saligani (from Senegal) has a different history. It refers back to the early decades of the 20th century when the French utilized black West-African soldiers in their colonial army to do the dirty work of colonialization, including brutalizing members of the population that resisted French rule, taking food from farmers, and rape. or by direct references to past servile status: hartani (dark black slave or ex-slave forced to work outside the master’s house), khadim (servant), ouacif (domestic slave), ‘abd (slave), ‘abd m’cana (stinky black slave).47Ibid. Using these terms against a black Algerian passerby establishes difference, contempt, strangeness, rejection, distance, and exclusion

In addition to racial insults, a black Algerian academic has noted, “Our community continues to symbolize bad luck. Worse: in the stories of grandmothers, we play the bad roles, kidnappers of children, looters, or vagrants. [While Arabs and Berbers can both point to a proclaimed noble history in Algeria] there is no place for a black hero in the collective memory of my people.”

In addition to rejection of interracial marriages, an Algerian intellectual has reported cases of “white” Algerians refusing to room with Blacks or study with them at university

A step forward in reducing Negrophobia, the selection of Khadija Benhamou, a black woman from the Algerian Sahara, as Miss Algeria in 2019 has been marred by the subsequent deluge of posts on social media virulently claiming that she did not represent the beauty of the country, with many direct attacks against the colour of her skin.

Partly due to pressure on Algeria to control its borders from the European Union, Black sub-Saharan African migrants have been vilified by the Algerian government and some of the press;59https://insidearabia.com/algeria-desert-deportations-eu-migration/ accused – usually falsely – of violence, selling drugs, promiscuity, spreading venereal diseases, perpetuating anarchy, and raping Algerian women.

Without irony, some graffiti and social media posts called on the migrants to “Go back to Africa.”

Three generations after independence, the Algerian state is still resisting the open public debate and civil society engagement needed to reflect the country’s pluralism and to begin to reckon with slave legacies and racial discrimination

“Trust in this British government’s good faith, never high, is now minimal … on all sides in Northern Ireland.” 

Johnson declared recently that Northern Ireland is a part of the U.K. in exactly the same fashion as are its other constituent parts: England, Scotland and Wales. This is simply untrue. No U.K. prime minister since Irish Partition in 1921 has sought to pretend such a thing. Modern British governments have acknowledged that Northern Ireland remains a part of the U.K. — as long as that is the wish of its own people. And polls have shown a majority in the north now favors holding a referendum on exactly that proposition.

Unless Britain treads very carefully indeed, which recent events suggest that this government is not good at, militant Irish Republicanism could revive, the killing on the streets resume.

In the grand scheme of things — compared with U.S. confrontation with China, Afghanistan threatened with anarchy, Russian disruption of the democratic West — none of the friction points between Britain and the EU threatens an immediate or severe crisis. It was always inevitable that Brexit would generate issues and disputes. But the tensions involving Gibraltar, migration and Northern Ireland highlight the perils facing Johnson’s nation as a consequence of having made the historic choice to go it alone. The standard-bearers for Brexit made grandiose claims that it would “set Britain free” to develop its full potential. But freedom can also bring loneliness. Johnson is accumulating foreign adversaries — not quite enemies, but people who do not wish him well — much faster than he is winning allies and admirers.

Early farming embodied what Graeber and Wengrow call “the ecology of freedom”: the freedom to move in and out of farming, to avoid getting trapped by its demands or endangered by the ecological fragility that it entails.

The authors write their chapters on cities against the idea that large populations need layers of bureaucracy to govern them—that scale leads inevitably to political inequality. Many early cities, places with thousands of people, show no sign of centralized administration: no palaces, no communal storage facilities, no evident distinctions of rank or wealth. This is the case with what may be the earliest cities of all, Ukrainian sites like Taljanky, which were discovered only in the 1970s and which date from as early as roughly 4100 B.C., hundreds of years before Uruk, the oldest known city in Mesopotamia. Even in that “land of kings,” urbanism antedated monarchy by centuries. And even after kings arose, “popular councils and citizen assemblies,” Graeber and Wengrow write, “were stable features of government,” with real power and autonomy. Despite what we like to believe, democratic institutions did not begin just once, millennia later, in Athens.

the authors’ most compelling instance of urban egalitarianism is undoubtedly Teotihuacan, a Mesoamerican city that rivaled imperial Rome, its contemporary, for size and magnificence. After sliding toward authoritarianism, its people abruptly changed course, abandoning monument-building and human sacrifice for the construction of high-quality public housing. “Many citizens,” the authors write, “enjoyed a standard of living that is rarely achieved across such a wide sector of urban society in any period of urban history, including our own.”

What is the state? the authors ask. Not a single stable package that’s persisted all the way from pharaonic Egypt to today, but a shifting combination of, as they enumerate them, the three elementary forms of domination: control of violence (sovereignty), control of information (bureaucracy), and personal charisma (manifested, for example, in electoral politics). Some states have displayed just two, some only one—which means the union of all three, as in the modern state, is not inevitable (and may indeed, with the rise of planetary bureaucracies like the World Trade Organization, be already decomposing). More to the point, the state itself may not be inevitable. For most of the past 5,000 years, the authors write, kingdoms and empires were “exceptional islands of political hierarchy, surrounded by much larger territories whose inhabitants … systematically avoided fixed, overarching systems of authority.”

does civilization rather mean “mutual aid, social co-operation, civic activism, hospitality [and] simply caring for others”?

The Dawn of Everything is framed by an account of what the authors call the “indigenous critique.” In a remarkable chapter, they describe the encounter between early French arrivals in North America, primarily Jesuit missionaries, and a series of Native intellectuals—individuals who had inherited a long tradition of political conflict and debate and who had thought deeply and spoke incisively on such matters as “generosity, sociability, material wealth, crime, punishment and liberty.”The Indigenous critique, as articulated by these figures in conversation with their French interlocutors, amounted to a wholesale condemnation of French—and, by extension, European—society: its incessant competition, its paucity of kindness and mutual care, its religious dogmatism and irrationalism, and most of all, its horrific inequality and lack of freedom.

making the case that the conventional account of human history as a saga of material progress was developed in reaction to the Indigenous critique in order to salvage the honor of the West. We’re richer, went the logic, so we’re better. The authors ask us to rethink what better might actually mean.

“How did we get stuck?” the authors ask—stuck, that is, in a world of “war, greed, exploitation [and] systematic indifference to others’ suffering”? It’s a pretty good question. “If something did go terribly wrong in human history,” they write, “then perhaps it began to go wrong precisely when people started losing that freedom to imagine and enact other forms of social existence.” It isn’t clear to me how many possibilities are left us now, in a world of polities whose populations number in the tens or hundreds of millions. But stuck we certainly are.

In the 1920s, people in the Belgian Congo could receive the death penalty for reading the Negro World

Garvey preached to Black Americans that their history did not begin with enslavement and that they came from a great civilization. “I am the equal of every White man,” Garvey said. “Always think of yourself as a perfect being.”

Garvey caught the attention of J. Edgar Hoover, a lawyer in the Department of Justice, who would quickly rise to director of the FBI, a role in which he became known for his racist pursuit of Black civil rights leaders. The first Black undercover agent hired by the FBI was assigned to spy on Garvey.“Mr. Hoover, in his role as director of investigations on ‘Negro Activities,’ became obsessed with extinguishing the flames of the man who had become known as the ‘Negro Moses,’ ”

As Garvey preached about the importance of Black economic independence, he opened several businesses, including the Black Star Line shipping and passenger company, which he said would help facilitate the travel of Black people to Africa. It was one of the first Black-owned shipping companies in the world.

“It was the audacity of founding the Black Star Line that drew the attention of federal investigators. And ultimately, the company’s financial downfall led to Garvey’s prosecution for mail fraud in a trial replete with reversible errors and questionable evidence.”

“Marcus Garvey was targeted because of political and social efforts, not because of anything to do with the Black Star line.”Garvey was convicted of defrauding one investor out of $25, Pierce said, and “for that, he got five years in prison.”

on Nov. 18, 1927, Coolidge commuted Garvey’s sentence. Nine of the 12 White jurors who voted to convict Garvey said they supported the commutation of his sentence. Garvey was released from the penitentiary and deported to Jamaica. He later traveled to London, where he died in 1940.

On Feb. 23, 2021, Rep. Yvette D. Clarke (D-N.Y.) introduced a resolution expressing “the sense of the House of Representatives that Marcus Garvey should be recognized as a leader in the struggle for human rights and that the President should take measures to exonerate him of charges brought against him.”

Clarke said in an interview that she believes Garvey should be exonerated — a legal process that would clear him of wrongdoing. “A pardon implies guilt,” Clarke said. “The real transparency comes from looking at the records of J. Edgar Hoover and looking at his history and past with respect to the Black community.”

“When it comes to Marcus Garvey, not just an individual was harmed, not just a family was harmed, but millions of people around the world are harmed by the destruction of the social justice movement. The U.S. government played a role in the false conviction of Marcus Garvey.”