edwebbempireseminar

Based on captured computers and documents, we know that bin Laden always wanted an adversary who would give him more allies than he actually had in the Islamic world. He got such an adversary in George W. Bush. We know that al-Qaida's goal on 9/11 was to draw America into a long and draining conflict and to "bleed" and "bankrupt" our country--bin Laden's own words--by pitting us against the broader Islamist world. When Bush invaded Iraq, bin Laden's hopes were realized

It was this moment, when Europe and what is nowadays styled sub-Saharan Africa came into permanent deep contact, that laid the foundations of the modern age.

It is not that the basic facts are unknown; it is that they have been siloed, overlooked or swept into dark corners. It is essential to restore key chapters such as these to their proper place of prominence in our common narrative of modernity.

The rise of Europe was not founded on any innate or permanent characteristics that produced superiority. To a degree that remains unrecognised, it was built on Europe’s economic and political relations with Africa. The heart of the matter here, of course, was the massive, centuries-long transatlantic trade in enslaved people who were put to work growing sugar, tobacco, cotton and other cash crops on the plantations of the New World.

The long thread that leads us to the present began in those three decades at the end of the 15th century, when commerce blossomed between Portugal and Africa, sending a newfound prosperity washing over what had previously been a marginal European country. It drove urbanisation in Portugal on an unprecedented scale, and created new identities that gradually freed many people from feudal ties to the land. One of these novel identities was nationhood, whose origins were bound up in questing for wealth in faraway lands, and soon thereafter in emigration and colonisation in the tropics.

understanding that the world was infinite in its social complexity, and this required a broadening of consciousness, even amid the colossal violence and horror that accompanied this process, and an ever more systematic unmooring from provincialism

Portugal overwhelmingly dominated Europe’s trade in Africans, and slavery was beginning to rival gold as Portugal’s most lucrative source of African bounty. By then, it was already on its way to becoming the foundation of a new economic system based on plantation agriculture. Over time, that system would generate far more wealth for Europe than African gold or Asian silks and spices.

Malachy Postlethwayt, a leading 18th-century British expert on commerce, called the rents and revenues of plantation slave labour “the fundamental prop and support” of his country’s prosperity. He described the British empire as “a magnificent superstructure of American commerce and naval power [built] on an African foundation”. Around the same time, an equally prominent French thinker, Guillaume-Thomas-François de Raynal, described Europe’s plantations worked by African enslaved people as “the principal cause of the rapid motion which now agitates the universe”. Daniel Defoe, the English author of Robinson Crusoe, but also a trader, pamphleteer and spy, bested both when he wrote: “No African trade, no negroes; no negroes, no sugars, gingers, indicoes [sic] etc; no sugar etc, no islands, no continent; no continent, no trade.”

Without African peoples trafficked from its shores, the Americas would have counted for little in the ascendance of the west. African labour, in the form of enslaved people, was what made the very development of the Americas possible. Without it, Europe’s colonial projects in the New World are unimaginable.

Through the development of plantation agriculture and a succession of history-altering commercial crops – tobacco, coffee, cacao, indigo, rice and, above all, sugar – Europe’s deep and often brutal ties with Africa drove the birth of a truly global capitalist economy

In sugar’s wake, cotton grown by enslaved people in the American south helped launch formal industrialisation, along with a second wave of consumerism. Abundant and varied clothing for the masses became a reality for the first time in human history

Spain and Portugal waged fierce naval battles in west Africa over access to gold. Holland and Portugal, then unified with Spain, fought something little short of a world war in the 17th century in present-day Congo and Angola, vying for control of trade in the richest sources of enslaved people in Africa. On the far side of the Atlantic, Brazil – the biggest producer of slave-grown sugar in the early 17th century – was caught up in this same struggle, and repeatedly changed hands. Later in that same century, England fought Spain over control of the Caribbean.

By the mid-1660s, just three decades or so after England initiated an African slave-labour model for its plantations there – one that was first implemented in the Portuguese colony of São Tomé little more than a century earlier – sugar from Barbados was worth more than the metal exports of all of Spanish America.

Nowadays, the consensus estimate on the numbers of Africans brought to the Americas hovers about 12 million. Lost in this atrocious but far too neat accounting is the likelihood that another 6 million Africans were killed in or near their homelands during the hunt for slaves, before they could be placed in chains. Estimates vary, but between 5% and 40% perished during brutal overland treks to the coast, or while being held, often for months, in barracoons, or holding pens, as they awaited embarkation on slave ships. And another 10% of those who were taken aboard died at sea during an Atlantic transit that constituted an extreme physical and psychological test for all those who were subjected to it. When one considers that Africa’s total population in the mid-19th century was probably about 100 million, one begins to gauge the enormity of the demographic assault that the slave trade represented.

It is often remarked that Africans themselves sold enslaved people to Europeans. What is less well known is that in many parts of Africa, such as the Kingdom of Kongo and Benin, Africans fought to end the trade in human beings once they understood its full impact on their own societies

Specialists aside, few imagine that islands like Barbados and Jamaica were far more important in their day than were the English colonies that would become the United States. The nation now known as Haiti most of all. In the 18th century it became the richest colony in history, and in the 19th, by dint of its slave population’s successful revolution, Haiti rivalled the US in terms of its influence on the world, notably in helping fulfil the most fundamental Enlightenment value of all: ending slavery.

My biggest surprise came in Barbados, whose slave-produced sugar, arguably more than any other place on earth, helped seal England’s ascension in the 17th century. I visited the island not long ago, determined to find as many traces of this legacy as possible, only to discover how thoroughly they had been hidden or effaced. Among my top priorities was to visit one of the largest slave cemeteries anywhere in the hemisphere, which included the excavated remains of nearly 600 people. It took me several attempts just to find the cemetery, which had no signage from any public road. Few local residents seemed aware of its historical importance, or even of its existence.

Nearly a century ago, WEB Du Bois had already affirmed much of what we needed to know on this topic. “It was black labour that established the modern world commerce, which began first as a commerce in the bodies of the slaves themselves,” he wrote. Now is the time to finally acknowledge this.

he has one of the most hard-nosed answers to liberalism. He insists upon understanding politics as a distinction between friend and foe, friend and enemy. He insists that legal orders have real foundations in space and in power, in the taking of a territory, fundamentally. That they therefore have limits and necessarily have limits, that they define insiders and outsiders. That structures which are truly comprehensive threatened to emerge in the course of the 20th century

properly understood liberalism clearly isn't premised on the absence of the state, its premised on a well-ordered set of relationships between individuals, the law and various types of representation. That structure is not necessarily robust if economic power becomes monolithic. There are ways of taming that by way of corporatism, in which you have an organized representation of economic interests. But you can also imagine systems in which it can become a sort of destructive set of flywheels of extremely explosive dynamics of gigantic interest groups contending with each other more or less in an unmediated direct form interest on interest.

a clash within the one-party state of different interests, of agglomerations of technology and capital, of different party factions

It's quite difficult to describe the Chinese regime in categories that are at all familiar without reducing it hopelessly and just failing to recognize its complexity

This sort of apocalyptic thinking of a history that's going to end with some sort of big bang, or some terrible ghastly discreditable whimper, rather than just facing up to reality in which the world is different and America's position is not what it was in 1945. Which is not after all the end of the world.

there are deeply intelligent, obviously brilliant political and legal theorists working in China, trying to articulate and make sense of the logic of this emerging power. One of the sources that they go to – and this has emerged from the tireless work of many translators of recent Chinese political writing and international relations thought is -- is a German political and legal theorist called Carl Schmitt.

what does monopoly do and what do oligopolistic structures do to the domestic political structure?

you can immediately see why Chinese scholars seized on precisely this logic for thinking through the emergence of Chinese power in the context of what they would diagnose as American empire

they also see in Schmitt a theorist of China's own potential empire, a zone of influence and power that would create its own structures of incorporation, its own norms. Given from China, defined by China, set and ultimately rooted in Chinese power, radiating out from East Asia, encompassing other states.

“One Nation, Two Systems” was precisely a kind of Schmittian vision of an overarching Chinese empire, with the pluralism that's contained within that. Safely contained with the acknowledgement that this is about China, under the leadership and the hegemony of the CCP, tolerating two systems. Of course, that isn't what we're seeing

It seems to me that there could be a horrifying originality to what they're doing. After all the tech dimension of what China's able to do now in terms of surveillance is beyond the wildest dreams of any previous authoritarian regime.

It too easily slides out of consciousness that the Chinese regime undertook what Foucauldians would call one of the most grotesque, grandiose, and very violent political experiments in history, the one-child policy. It pursued that towards the Han population. That it’s then also capable of taking those kinds of techniques and applying them to resistant population like the Uighurs or Tibetans or the Mongolians, I don't think it’s surprising. It's the same toolkit. In the eighties, it was ferocious in its intrusiveness, monitoring women's menstrual cycles, forced abortions. This stands alone. No one's ever done that before on that scale. It’s quite mind-blowing and too easily consigned to the history books.

Perhaps the common denominator is simply control and this being a matter of the highest possible political stakes. Not to be able to control this virus would be a far more serious blow to the prestige and legitimacy of a regime which has those kinds of pretensions than it is to the Trump administration in the U.S., which in the end just shrugs

We were fought to a stalemate in Korea. Vietnam was a debacle. And one of the key anchors of the ultimate demise of Soviet Union is, after all, an alliance with China. And in 1989 at the moment, as it were, where the chips are falling and the Warsaw pact is disintegrating in Eastern Europe, we have Tiananmen Square, the Communist Party basically giving notice that this regime change will not extend to them.

I think that ought to force us to reconsider this notion that the Cold War ended with us winning as it did in Europe. It didn't in Asia, and Korea feels the force of that, Japan feels the force of that, and the United States is now coming to terms with it too.

lands are being stolen and mismanaged by colonists who believe that their environmental and clean energy projects – eco-tourism, national parks, and hydroelectric dams  – will be more effective than millennia of land stewardship by Indigenous Peoples

The idea that we could build a truly fair and sustainable society using those foundational European institutions and environmental relations must be thrown out entirely. This makes many people, even the most anti-racist leftists, deeply uncomfortable, because it means we have to reorganize all aspects of life as we know it.

When coupled with the cattle’s overgrazing, invasive Eurasian plants began beating out native grasses and plants while retaining less water and carbon in the soil. Concentrations of cattle increased throughout the 20th century, and instead of letting them graze, farmers began fattening them up in crowded pens called feedlots, which in turn increased the need to cultivate wheat, corn, and soy to feed the cows. Ancient, well-managed prairie was aggressively tilled for the first time, exposing the soil to the air. Some experts have argued that it resulted in a period of severe and destructive dust storms on the Prairies in the 1930s. Today, farmers help prevent this erosion and increase their crop yields with intensive irrigation from underground aquifers that are nearly bled dry – a practice that some studies estimate will leave millions on the Great Plains without water for crops, livestock, or human settlements within a century.

Before colonization, an estimated 30 million bison roamed Turtle Island, but by the end of the 19th century their numbers dwindled to fewer than 1,000 thanks to colonial policies and hunting by settlers. “The majority of Indigenous people have forgotten their connection to our ancestral animal,” Joely says. “Most have never eaten buffalo, seen a buffalo up close, smelled one. Almost all have never scraped the fat and meat off one to tan it.” In 2015, she co-founded the Buffalo People Arts Institute (BPAI), a non-profit whose mission is to “bring back the buffalo emotionally, mentally, spiritually and physically,” including by running workshops on bison hide tanning.  

Like oil and gas, commercial wheat, beef, and salmon farming on Turtle Island are unsustainable extractive industries with product prices that do not match the real human and ecological cost

“We’re willing to wield science as a tool in our work because truly, our people were scientists,” Jess tells me. “We had systems for organizing and transmitting knowledge. We developed practices, teachings, and laws based on our careful experimentation and observation, our code of ethics, our rigour, our intelligence, our drive to understand the world around us. We don’t differentiate between ‘our knowledge’ and ‘science.’ We differentiate between frameworks: ‘Haíɫzaqv science’ and ‘western science.’” There is no confusion in the community about which methods are most appropriate for Haíɫzaqv people or their territory. “We’ve seen decades of academics coming into our territory to earn degrees studying obscure things that have no practical application here. That doesn’t happen anymore. We now have relationships with academic institutions that allow us to be an early point of contact for researchers in all fields who want to come into the territory. They’re expected to develop projects that will advance our territorial governance and stewardship.”

fish farms are disease accelerators,  making both wild populations of fish and humans more vulnerable to a host of pathogens while the industry focuses solely on streamlined production

“The way the western world talks about Indigenous knowledge by and large does it a disservice,” Jess says. “It’s treated like a new-age novelty or a tokenistic box to check on a referral or consultation strategy. It’s deeper than that. It’s sacred, nuanced, organized, and rooted in deep relationships with the world around us. It’s careful. It’s observant. It’s adaptive. It’s not fodder for some generic inspirational Indian proverb meme. It’s a living system by which many of us still organize our lives and map our identities.”

Weirs have long been used by Indigenous fishers to track salmon populations and help make sure they weren’t overfishing – until the late 1800s, when the Dominion of Canada banned Indigenous fishing technologies, under pressure from industrial fisheries which wanted to exploit salmon stocks without competition.  Today, the revival of the weir allows scientists to monitor the salmon’s movement through their tags and study the impact that variables like water temperature have on their populations. They’ve found that high water temperatures are associated with higher rates of death in migrating adult sockeye salmon – a crucial insight into how climate change will affect biodiversity and food security.  A Haíɫzaqv-led non-profit, Qqs Projects Society, is a key partner on the project, and brings children to visit the weir, teaching them about their relationship with the salmon, the logic of traditional technologies, and the respect for life that is crucial to the continuation of their subsistence systems.

The legacy of colonialism and its style of private land management is still an obstacle in reintroducing bison to their ancestral habitats. Cattle ranchers vehemently oppose expanding bison ranches, arguing that bison may pass diseases to cattle herds.  But both Indigenous and settler sciences affirm the benefits of bison for both habitat restoration and human health.  “When the buffalo return, new species return, ecosystems return that were dormant. They can survive on their own with little intervention, in comparison to cattle,”

“Part of our work is feeding people buffalo at community feasts and getting them used to eating it again. Our diets, historically, were changed from buffalo, vegetables, and fruit from the land to pork, salt, sugar, and flour. There is no wonder why diabetes consumes our communities.”

“Looking back does not mean we need to stop our Indigenous cultures from growing,” she adds. “I support solar and wind power. I support modern technologies. There has to be a way to come together as Indigenous and non-Indigenous cultures to join methodologies and practices for the health and well-being of future generations.”

In contrast to stereotypes of Indigenous Peoples as hunter-gatherers, oral histories and research prove that Indigenous Peoples in the Pacific Northwest have been farming clams for over 1,000 years – constructing stone terraces and stacking sediments in the tidal column to perfect clam-growing conditions and harvesting selectively to feed large numbers of people without decimating the clam population.  Even so, the myth that Indigenous Peoples were solely foragers, not farmers, was leveraged by colonial governments to justify stripping Indigenous nations of their land base.

The destruction wrought by colonization cannot be undone, but we can recover from it. Tiffany explains that one must “be strong enough to let the land govern you.” In this sense, “Land Back” is not just the acknowledgement of the sovereignty of First Nations, but a reminder that “the land is sovereign and the land is what you should obey,” she says. It is a call for us all to take responsibility in maintaining a meaningful relationship of reciprocity with the land. 

Our current problems are the result of a number of historical conditions being realized, and are not a fundamental manifestation of our nature, evolutionary trajectory, or destiny. Designing a society that makes happy humans with healthy bodies and minds in resilient ecosystems does not involve “going back” to any ideal period of history, but it does require us recognizing that Indigenous knowledge and ecological stewardship are and will continue to be successful; that ecosystems have regulating functions that are better at preventing pandemics and responding to climate change than present human technology; and that the legacy of industrial agriculture, capitalism, and its exploitation of people and the planet should no longer be the standard that shapes our vision of progress.

Macron didn’t give details about the reparations for harkis. In 2018, his government promised 40 million euros for the harkis and their children via pensions and other aid, as an “indemnity.” His predecessor, Francois Hollande, acknowledged the state’s culpability toward the harkis in 2016, and then President Nicolas Sarkozy in 2012 recognized the state’s “failings.”

The United States Political Violence (USPV) database records numerous riots around elections during the mid-19th century. In April 1855, for example, hundreds of nativists “invaded” a German area of Cincinnati, Ohio, and destroyed more than a thousand ballots. Subsequent fighting led to two deaths. In August of that year, nativist Protestants attacked German and Irish neighborhoods in Louisville, Kentucky, killing at least 20. In Baltimore, election violence became routine in the 1850s, with 30 dead and 350 wounded in the 1856 election alone

The bloodiest efforts came in the repression of Black people. The USPV lists nearly 70 incidents of political riots and assassinations in the decade after the formal cessation of hostilities, mostly in the South but including riots in Philadelphia and Indianapolis

Widespread political violence around elections only really ended when the federal government conceded that the South would be run by whites. Even then, anti-government violence took place.

Flattering coding rules used to produce datasets make it too easy to dismiss any aberration when a look at the historical record keeps turning up aberration after injustice after atrocity. Historians, scholars of Black history, and political scientists specializing in race and ethnic politics have long been sharply critical of the idea that that concepts like democracy, sovereignty, or the rule of law can be as bluntly coded as standard datasets long did.

A federal union with authoritarian states cannot but be at least partly authoritarian itself

American democracy did not penetrate to state level until the 1960s. Nearly a quarter of the states denied voting rights to Blacks—who made up a majority in some of those states before the Great Migration—from the late 19th until the mid-20th century

Despite the abolition of slavery, the imposition of Jim Crow meant that neither Congress nor the presidency were elected by fully democratic, or even representative, means

Consider Max Weber’s workhorse definition of the state: the monopoly of the legitimate use of physical force within a given territory. By that definition, large swathes of the United States approached failed-state status for much of the 19th and early 20th centuries

just as today, there were voices even at elite institutions counseling patience and unity. An 1898 Yale Law Journal article defended lynching as a natural outcome of Reconstruction having given the ballot to former slaves too early, and urged “education,” not federal intervention, as the cure. Woodrow Wilson, a leading historian and political scientist long before he became president of the United States, defended the Ku Klux Klan and white terrorism as “aroused by the mere instinct of self-preservation.” Such efforts eventually paid off in helping to efface such atrocities from textbooks even as monuments—and popular culture—embraced Lost Cause nostalgia for the Confederacy.

Revisiting the United States as a partial or flawed democracy means confronting much of the history that celebrants of the liberal world order claim as a series of triumphs for democracy

social scientists have lately become more skeptical of the conventional verities of progress. The V-Dem Institute in Sweden has compiled indices of democracy that are more sensitive to conditions like racial segregation. They show the United States as substantially less democratic than other countries, like the United Kingdom or Sweden, for most of the 20th century. Political scientists investigate topics that once attracted little attention, like the relationship between American political violence and social transformation, how national economic integration led to the decline of lynching, or how the “carceral state” (more than 2 million people are held in U.S. prisons or jails) degrades U.S. democracy today.

In the immediate aftermath of the storming of the Capitol, reporters and others turned to the British seizure of the Capitol building in 1814 as the closest analogue. Turning to foreign invasion rather than domestic precedents, however, says a lot. It suggests that people do not know the domestic precedents even exist, and it reinforces the notion that American political violence is “unthinkable.” (Even describing the 1814 incident as “foreign” is complex. The burning of Washington in 1814 was carried out by a British force that included marines previously enslaved by Americans—and motivated by hatred of the slavery system.)

it’s time to think more openly—and less defensively—about the totality of U.S. political history and behavior at home and abroad