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In World War I, France more than any other European power used African troops, including Senegalese riflemen who fought in the victorious battle to take the German colony of Togo. France also sen

Most Africans who participated in that war, however, were recruited or conscripted into labor units, as military service was considered risky — stoking fears that blacks “may get ideas beyond their station,” said World War I historian Albert Grundlingh of the University of Stellenbosch.

But it took close to 70 years for South Africa to pay homage to 700 black laborers who died when their ship, the Mendi, sank in the British Channel in 1917 on its way to France to help in the war effort.

Amid the battles, African cities were taking shape in the first big wave of black urbanization, driven by the demand for labor.

“It was the biggest migration of the early 20th century,” said Mr. Grundlingh, adding that the mass exodus to the cities planted the seeds of segregation, and eventually, black consciousness.

The end of German colonization in Africa saw France take over Togo, while a French-British coalition ruled Cameroon. Belgium got Rwanda and Burundi, leaving Tanzania to the British, and Southwest Africa went to South Africa.

By the start of the 19th century, slavery and cotton had become essential to the continued growth of America’s economy. However, by 1820, political and economic pressure on the South placed a wedge between the North and South. The Abolitionist movement, which called for an elimination of the institution of slavery, gained influence in Congress. Tariff taxes were passed to help Northern businesses fend off foreign competition but hurt Southern consumers. By the 1850s, many Southerners believed a peaceful secession from the Union was the only path forward.

By war’s end, the Confederacy had little usable capital to continue the fight. In the conflict’s waning days, it is believed that Confederate officials stashed away millions of dollars’ worth of gold, most in Richmond, Virginia. As the Union Army entered the Confederate capital in 1865, Confederate President Jefferson Davis and millions of dollars of gold escaped to Georgia. What happened after that is disputed, the subject of many myths and legends.

The commission works closely with Russian prison authorities and has access to people in custody.

“In the Netherlands, when people did have lessons about slavery, it was usually about the United States and the cotton plantations in the South,” she said. “The story of slavery is the North American story. That’s why it’s important to make sure that it’s clear that it’s not American history, or even colonial history. It’s our national history.”

"Ransomware right now, this is a business model," Lior Div, CEO of the security firm Cybereason told CNN's Richard Quest. "They are in it for the money and they are trying to generate as much revenue as possible for themselves. So as long as people are going to pay, they're going to keep operating in order to generate this massive amount of revenue that they are generating every year."

Cyber hygiene is necessary. Every US company and organization needs to protect itself, said Eric Goldstein, the current assistant director at CISA, in a statement.

The hack of the world's largest meat producer, JBS, a Brazilian company whose subsidiaries control a quarter of US beef processing and a large portion of pork processing, was disclosed Tuesday by the White House, which promised to re-focus on the issue and to raise it with Russia, the government thought to be harboring hackers.

You figure if nine meat plants hadn't gone dark in Arizona, Texas, Nebraska, Colorado, Wisconsin, Utah, Michigan and Pennsylvania, it seems very plausible we likely would never have heard. The US JBS headquarters is based in Greeley, Colorado, and it employs more than 66,000 people. Read about the fallout for them, from CNN's Brian Fung.

It's not clear, of course, if the company is paying the ransom. If they're getting back online this quickly, you've certainly got to assume they could have.

"We have attributed the JBS attack to REvil and Sodinokibi and are working diligently to bring the threat actors to justice. We continue to focus our efforts on imposing risk and consequences and holding the responsible cyber actors accountable," the FBI said in a statement. "A cyber attack on one is an attack on us all."

Ireland's national health service has completely shut its IT system and refuses to pay the ransom, which it said in May has disrupted everything from its Covid vaccine rollout to community health services.

After it was pulled down, Colston's effigy -- which had stood in the city since 1895 -- was briefly replaced with a life-sized sculpture created by British artist Marc Quinn. His statue depicted a black woman with her fist raised in a Black Power salute. At the time, Quinn said in a press statement that he was "committed to reflecting what I see,

Colston, born to a wealthy merchant family in Bristol, rose to prominence through his role in the Royal African Company (RAC) during the Atlantic slave trade. He helped facilitate the transportation of tens of thousands of people from Africa across the Atlantic Ocean, mainly to work the sugar plantations in the Caribbean and Virginia. The company branded the people it transported as slaves -- including children -- with its RAC initials on their chests.

As the artist did not receive permission from authorities to erect the statue, it was removed by Bristol City Council the following day.

The question of how to deal with historical monuments depicting colonial figures such as slave traders has been a subject of debate in many countries in recent years, with calls for their removal intensifying amid global protests over the death of George Floyd last year.

arguing that western discourse and behaviour had systematically ‘othered’ the eastern world. In it he says: “Arabs, for example, are thought of as camel-riding, terroristic, hook-nosed, venal lechers whose undeserved wealth is an affront to real civilisation.

Just as Said explored the depictions of the Middle East as passive and feminised, this one-way power dynamic has similarly diminished the cultural exchange between East and West. While it’s clear that the colonial aspects of Orientalism took far more than they ever gave from the subjects they depicted

As much as the Middle East and North Africa were colonial playgrounds for western powers, literature, art and architecture across Europe are testament to a long, rich tradition of Islamic art that pre-dated 19th-Century colonialism and has, gratefully, outlived it. Is western art really ‘inspired’ by the East? Or is it indebted to it?

About all this there is no essential disagreement. The most hideous enemy of native Americans was not the white man and his weaponry, concludes Alfred Crosby,"but the invisible killers which those men brought in their blood and breath." It is thought that between 75 to 90 percent of all Indian deaths resulted from these killers.

As an example of actual genocidal conditions, Stannard points to Franciscan missions in California as"furnaces of death."

The missionaries had a poor understanding of the causes of the diseases that afflicted their charges, and medically there was little they could do for them. By contrast, the Nazis knew exactly what was happening in the ghettos, and quite deliberately deprived the inmates of both food and medicine; unlike in Stannard’s"furnaces of death," the deaths that occurred there were meant to occur.

True, too, some colonists later welcomed the high mortality among Indians, seeing it as a sign of divine providence; that, however, does not alter the basic fact that Europeans did not come to the New World in order to infect the natives with deadly diseases.

But Chardon's journal manifestly does not suggest that the U.S. Army distributed infected blankets, instead blaming the epidemic on the inadvertent spread of disease by a ship's passenger. And as for the"100,000 fatalities," not only does Thornton fail to allege such obviously absurd numbers, but he too points to infected passengers on the steamboat St. Peter's as the cause. Another scholar, drawing on newly discovered source material, has also refuted the idea of a conspiracy to harm the Indians.

Similarly at odds with any such idea is the effort of the United States government at this time to vaccinate the native population. Smallpox vaccination, a procedure developed by the English country doctor Edward Jenner in 1796, was first ordered in 1801 by President Jefferson; the program continued in force for three decades, though its implementation was slowed both by the resistance of the Indians, who suspected a trick, and by lack of interest on the part of some officials. Still, as Thornton writes:"Vaccination of American Indians did eventually succeed in reducing mortality from smallpox."

The disparity in estimates is enormous. In 1928, the ethnologist James Mooney proposed a total count of 1,152,950 Indians in all tribal areas north of Mexico at the time of the European arrival. By 1987, in American Indian Holocaust and Survival, Russell Thornton was giving a figure of well over 5 million, nearly five times as high as Mooney’s, while Lenore Stiffarm and Phil Lane, Jr. suggested a total of 12 million. That figure rested in turn on the work of the anthropologist Henry Dobyns, who in 1983 had estimated the aboriginal population of North America as a whole at 18 million and of the present territory of the United States at about 10 million.

Still, even if up to 90 percent of the reduction in Indian population was the result of disease, that leaves a sizable death toll caused by mistreatment and violence. Should some or all of these deaths be considered instances of genocide?

Despite the colonists' own resort to torture in order to extract confessions, the cruelty of these practices strengthened the belief that the natives were savages who deserved no quarter

A second famous example from the colonial period is King Philip’s War (1675-76).

The war was also merciless, on both sides. At its outset, a colonial council in Boston had declared"that none be Killed or Wounded that are Willing to surrender themselves into Custody."

But these rules were soon abandoned on the grounds that the Indians themselves, failing to adhere either to the laws of war or to the law of nature, would"skulk" behind trees, rocks, and bushes rather than appear openly to do" civilized" battle. Similarly creating a desire for retribution were the cruelties perpetrated by Indians when ambushing English troops or overrunning strongholds housing women and children.

Before long, both colonists and Indians were dismembering corpses and displaying body parts and heads on poles. (Nevertheless, Indians could not be killed with impunity. In the summer of 1676, four men were tried in Boston for the brutal murder of three squaws and three Indian children; all were found guilty and two were executed.)

In 1704, this was amended in the direction of"Christian practice" by means of a scale of rewards graduated by age and sex; bounty was proscribed in the case of children under the age of ten, subsequently raised to twelve (sixteen in Connecticut, fifteen in New Jersey). Here, too, genocidal intent was far from evident; the practices were justified on grounds of self-preservation and revenge, and in reprisal for the extensive scalping carried out by Indians.

To force the natives into submission, Generals Sherman and Sheridan, who for two decades after the Civil War commanded the Indian-fighting army units on the Plains, applied the same strategy they had used so successfully in their marches across Georgia and in the Shenandoah Valley. Unable to defeat the Indians on the open prairie, they pursued them to their winter camps, where numbing cold and heavy snows limited their mobility. There they destroyed the lodges and stores of food, a tactic that inevitably resulted in the deaths of women and children.

As the United States expanded westward, such conflicts multiplied. So far had things progressed by 1784 that, according to one British traveler,"white Americans have the most rancorous antipathy to the whole race of Indians; and nothing is more common than to hear them talk of extirpating them totally from the face of the earth, men, women, and children."

To understand all is hardly to forgive all, but historical judgment, as the scholar Gordon Leff has correctly stressed,"must always be contextual: it is no more reprehensible for an age to have lacked our values than to have lacked forks."

According to Article II of the convention, the crime of genocide consists of a series of acts" committed with intent to destroy, in whole or in part, a national, ethnical, racial, or religious group as such" (emphases added). Practically all legal scholars accept the centrality of this clause.

During the deliberations over the convention, some argued for a clear specification of the reasons, or motives, for the destruction of a group. In the end, instead of a list of such motives, the issue was resolved by adding the words"as such"—i.e., the motive or reason for the destruction must be the ending of the group as a national, ethnic, racial, or religious entity. Evidence of such a motive, as one legal scholar put it,"will constitute an integral part of the proof of a genocidal plan, and therefore of genocidal intent."

The crucial role played by intentionality in the Genocide Convention means that under its terms the huge number of Indian deaths from epidemics cannot be considered genocide.

y contrast, some of the massacres in California, where both the perpetrators and their supporters openly acknowledged a desire to destroy the Indians as an ethnic entity, might indeed be regarded under the terms of the convention as exhibiting genocidal intent.

the convention does not address the question of what percentage of a group must be affected in order to qualify as genocide. As a benchmark, the prosecutor of the International Criminal Tribunal for the Former Yugoslavia has suggested"a reasonably significant number, relative to the total of the group as a whole," adding that the actual or attempted destruction should also relate to"the factual opportunity of the accused to destroy a group in a specific geographic area within the sphere of his control, and not in relation to the entire population of the group in a wider geographic sense."

If this principle were adopted, an atrocity like the Sand Creek massacre, limited to one group in a specific single locality, might also be considered an act of genocide.

Applying today’s standards to events of the past raises still other questions, legal and moral alike. While history has no statute of limitations, our legal system rejects the idea of retroactivity (ex post facto laws).

No doubt, the 19th-century idea of America’s"manifest destiny" was in part a rationalization for acquisitiveness, but the resulting dispossession of the Indians was as unstoppable as other great population movements of the past. The U.S. government could not have prevented the westward movement even if it had wanted to.

Morally, even if we accept the idea of universal principles transcending particular cultures and periods, we must exercise caution in condemning, say, the conduct of war during America’s colonial period, which for the most part conformed to thenprevailing notions of right and wrong.

The real task, then, is to ascertain the context of a specific situation and the options it presented. Given circumstances, and the moral standards of the day, did the people on whose conduct we are sitting in judgment have a choice to act differently?

Finally, even if some episodes can be considered genocidal—that is, tending toward genocide—they certainly do not justify condemning an entire society

Guilt is personal, and for good reason the Genocide Convention provides that only"persons" can be charged with the crime, probably even ruling out legal proceedings against governments.

noncombatants incidentally and accidentally, not purposefully." As for the larger society, even if some elements in the white population, mainly in the West, at times advocated extermination, no official of the U.S. government ever seriously proposed it. Genocide was never American policy, nor was it the result of policy.

The violent collision between whites and America's native population was probably unavoidable.

Genocide? These actions were almost certainly in conformity with the laws of war accepted at the time. The principles of limited war and of noncombatant immunity had been codified in Francis Lieber's General Order No. 100, issued for the Union Army on April 24, 1863. But the villages of warring Indians who refused to surrender were considered legitimate military objectives.

In the end, the sad fate of America's Indians represents not a crime but a tragedy, involving an irreconcilable collision of cultures and values.

efforts of well-meaning people in both camps, there existed no good solution to this clash. The Indians were not prepared to give up the nomadic life of the hunter for the sedentary life of the farmer. The new Americans, convinced of their cultural and racial superiority, were unwilling to grant the original inhabitants of the continent the vast preserve of land required by the Indians’ way of life.

To fling the charge of genocide at an entire society serves neither the interests of the Indians nor those of history.

Explorers learned more about areas such as Africa and the Americas and brought that knowledge back to Europe.Massive wealth accrued to European colonizers due to trade in goods, spices, and precious metals.Methods of navigation and mapping improved, switching from traditional portolan charts to the world's first nautical maps.New food, plants, and animals were exchanged between the colonies and Europe.Indigenous people were decimated by Europeans, from a combined impact of disease, overwork, and massacres.The workforce needed to support the massive plantations in the New World, led to the trade of enslaved people, which lasted for 300 years and had an enormous impact on Africa.

When the Ottoman Empire took control of Constantinople in 1453, it blocked European access to the area, severely limiting trade. In addition, it also blocked access to North Africa and the Red Sea, two very important trade routes to the Far East.

Portuguese explorers discovered the Madeira Islands in 1419 and the Azores in 1427. Over the coming decades, they would push farther south along the African coast, reaching the coast of present-day Senegal by the 1440s and the Cape of Good Hope by 1490. Less than a decade later, in 1498, Vasco da Gama would follow this route all the way to India.

Christopher Columbus, an Italian working for the Spanish monarchy, made his first journey in 1492. Instead of reaching India, Columbus found the island of San Salvador in what is known today as the Bahamas.

Other important voyages of exploration during this era included Ferdinand Magellan's attempted circumnavigation of the globe, the search for a trade route to Asia through the Northwest Passage, and Captain James Cook's voyages that allowed him to map various areas and travel as far as Alaska.

Great Britain and France also began seeking new trade routes and lands across the ocean. In 1497, John Cabot, an Italian explorer working for the English, reached what is believed to be the coast of Newfoundland. A number of French and English explorers followed, including Giovanni da Verrazano, who discovered the entrance to the Hudson River in 1524, and Henry Hudson, who mapped the island of Manhattan first in 1609.

Over the next decades, the French, Dutch, and British would all vie for dominance. England established the first permanent colony in North America at Jamestown, Va., in 1607.

Columbus would lead three more voyages to the Caribbean, exploring parts of Cuba and the Central American coast.

The Age of Exploration ended in the early 17th century after technological advancements and increased knowledge of the world allowed Europeans to travel easily across the globe by sea. The creation of permanent settlements and colonies created a network of communication and trade, therefore ending the need to search for new routes.

The Age of Exploration had a significant impact on geography. By traveling to different regions around the globe, explorers were able to learn more about areas such as Africa and the Americas and bring that knowledge back to Europe.

As technology advanced and known territory expanded, maps and mapmaking became more and more sophisticated.

The Age of Exploration served as a stepping stone for geographic knowledge. It allowed more people to see and study various areas around the world, which increased geographic study, giving us the basis for much of the knowledge we have today

After Massasoit's death in 1661, his eldest son Wamsutta, later named Alexander, succeeded him. In 1662, the English arrested Alexander on suspicion of plotting war. During questioning, he died, and Metacom—now known as Philip, as many Wampanoags took English names—came to power.

A jury made up of colonists and Indians found three Wampanoag men guilty for Sassamon’s murder and hanged them on June 8, 1675. Their execution incensed Philip, whom the English had accused of plotting Sassamon’s murder, and ignited tensions between the Wampanoag and the colonists, setting the stage for war.

Between June 20 and June 23, 1675, the Wampanoag carried out a series of raids against the Swansea colony of Massachusetts, killing many colonists and pillaging and destroying property. English officials responded by sending their military to destroy Philip’s home village of Mount Hope, Rhode Island.

A week later, around 700 Nipmuc Indians ambushed a militia group escorting a wagon train of colonists. Almost all colonists and militia were killed in the fighting, known as the Battle of Bloody Brook.

Hoping to prevent a spring Indian onslaught, Plymouth Colony’s Governor Josiah Winslow gathered the colonial militia and attacked a massive Narragansett and Wampanoag fortification near the Great Swamp in West Kingston, Rhode Island, on December 19, 1675.

under the leadership of Chief Canonchet. After the Great Swamp Fight, King Philip set up camp in New York, possibly to enlist the Mohawk’s assistance. But the Mohawk attacked the Wampanoag and forced them to retreat to New England, with the Mohawk in hot pursuit.

In an attack known as the “Nine Men's Misery" incident, Narragansett Indians ambushed around 60 colonists and 20 Christian Wampanoag Indians. The Indians killed almost all the colonists; however, nine men were captured and gruesomely tortured to death.

Throughout the spring of 1676, the tide began to turn for the English. In April, Chief Canonchet was captured, handed over to the Mohegans and shot, beheaded and quartered, leaving the Narragansett without a leader. In May, the militia attacked and killed up to 200 Narragansett at the Battle of Turner Falls at Peskeompscut near the Connecticut River.

The English-Indian soldier John Alderman shot and killed King Philip on August 20, 1676, at Mount Hope. King Philip was hung, beheaded, drawn and quartered. His head was placed on a spike and displayed at Plymouth colony for two decades.

Thousands of Indians were killed, wounded or captured and sold into slavery or indentured servitude. The war decimated the Narragansett, Wampanoag and many smaller tribes and mostly ended Indian resistance in southern New England, paving the way for additional English settlements.

Bees live in ordered communities that depend on social interactions. Their hives are split into sections.

It enters a colony by hitchhiking on foragers, but needs to reach the nursery near the centre to reproduce.

authors set up six colonies, half of which were infected with the mite. They studied two common activities: the “waggle dance”, which forager bees perform to communicate the site of a newly discovered food source, and “allogrooming”, when bees clean debris or parasites (including mites) from each other’s bodies.

In the Varroa-free group, waggle dances and allogrooming both occurred throughout the hive

Limiting where waggle dances are performed could reduce awareness of where to find food, and focusing allogrooming efforts in brood cells may worsen forager bees’ hygiene

The notion has spurred a boom in beekeeping, most notably among corporations eager to demonstrate their green bona fides.

A malady originally dubbed disappearing disease had been afflicting honey bees for decades. In the fall of 2006, an American beekeeper named Dave Hackenberg checked on his 400 hives and found that in many, most of the worker bees had disappeared. Other beekeepers started to report that they were losing upward of 90 percent of their colonies. The phenomenon was renamed colony collapse disorder. The cause remains unclear, but experts tend to blame pesticides, an invasive parasite, a reduction in forageable habitat and climate change. An alarm was sounded, and “save the bees” became a rallying cry.

“There are now more honey bees on the planet than there have ever been in human history.”

there is a widespread and now deeply rooted belief that the global population of honey bees has been running dangerously low for more than a decade.

Still, the save-the-bees narrative persists. Its longevity stems from confusion about what kind of bees actually need to be rescued. There are more than 20,000 species of wild bees in the world, and many people don’t realize they exist. That’s because they don’t produce honey and live all but invisibly, in ground nests and cavities like hollow tree trunks. But they are indispensable pollinators of plants, flowers and crops.

Researchers have found that many species of wild bees are, in fact, declining. So trying to save them makes eminent sense. But hobbyists and corporations, not to mention luminaries like Beyoncé and Queen Camilla, are drawn only to the seven or so species of honey bees — the one group supported by a multibillion-dollar agribusiness and that doesn’t need the help.

Hives are now getting installed at what beekeeping association leaders say is a record pace. As with the B&B Hotel, they are typically motivated by an impulse to do something positive for the environment that is also highly visible — an apiary form of greenwashing

New York City has a similar problem, says Andrew Coté, president of the New York City Beekeepers Association. In February, MoMA asked him to install the hives it recently showed off. He declined.“The population is already overwhelming the finite floral resources,” he said. “We don’t need more honey bees here.”

Today, hives are so ubiquitous in some places, especially urban areas, that the amount of honey each yields is dropping. Slovenia now produces less honey than it did 15 years ago, according to government figures, even though it has more than doubled the number of hives in the country. That’s because there is not enough nectar to go around, said Matjaz Levicar, a Slovenian beekeeping instructor, and honey bees are consuming it to survive rather than turning it into honey.

the lack of public commemoration may also have something to do with the fear of relativizing the Holocaust and even giving succor to antisemitism. It’s a reasonable concern

according to the most recent census, in 2021, nearly a third of German residents were first- or second-generation migrants, compared with about a fifth in 2011

As a more diverse generation enters Parliament and takes on positions in regional and national government, so do new perspectives.

In December 2022, Germany returned some of the Benin Bronzes, 20 pieces of artwork stolen from what is today Nigeria by British soldiers and sold to Germany.

This process of education is an utter necessity, not just for the chancellor. Germany’s history is unique and uniquely atrocious. But other countries have histories worth knowing, too

“True” is a word heard often at Williamsburg, where interpreters — including one portraying Oconostota, an 18th-century Cherokee diplomat who came to Williamsburg in 1777 — regularly break character to explain the evidence behind their stories.

Thomas Jefferson, she said, is “still here.” But now, “you’re going to hear more of the story,” she said. “And you’re going to hear more of the story because it’s true.”

The current direction also has strong board support, according to Carly Fiorina, the business executive and former Republican presidential candidate, who became the chair in December 2020. A few donors, Fiorina said, were initially “a little concerned” about the L.G.B.T.Q. history programs, which were announced in 2019. But they are grounded in evidence, Fiorina emphasized.

The foundation’s audience research, Fleet said, indicates that showing your work helps built trust.“One of the most important things to do, particularly in this age of polarization, is to let them know how you know,” he said.

The Bray School project, a collaboration with William & Mary, is similarly community-driven. Over the decades, Coleman said, Black interpreters regularly talked about the school and its students. But no one knew for sure what had happened to the building.

In 2021, a hunch that it had been moved to the William & Mary campus and incorporated into another building was confirmed. The structure was extracted, and in February it was moved to a site next to the church, in a grand ceremonial occasion.

Ordinary people do not fret over the reality of tables or chairs or billiard balls. They do, however, wonder if ideas like freedom and justice are merely fantasies. Kant’s main goal was to show they are not.

In fact Kant was driven by a question that still plagues us: Are ideas like freedom and justice utopian daydreams, or are they more substantial? Their reality can’t be proven like that of material objects, for those ideas make entirely different claims on us — and some people are completely impervious to their claims.

Could philosophy show that acting morally, if not particularly common, is at least possible?

Kant always emphasized the limits of our knowledge, and none of us know if we would crumble when faced with death or torture. Most of us probably would. But all of us know what we should do in such a case, and we know that we could.

This experiment shows we are radically free. Not pleasure but justice can move human beings to deeds that overcome the deepest of animal desires, the love of life.

We want to determine the world, not only to be determined by it. We are born and we die as part of nature, but we feel most alive when we go beyond it: To be human is to refuse to accept the world we are given.

At the heart of Kant’s metaphysics stands the difference between the way the world is and the way the world ought to be.

But if we long, in our best moments, for the dignity of freedom and justice, Kant’s example has political consequences. It’s no surprise he thought the French Revolution confirmed our hopes for moral progress — unlike the followers of his predecessor David Hum

who thought it was dangerous to stray from tradition and habit.

This provides an answer to contemporary critics whose reading of Kant’s work focuses on the ways in which it violates our understanding of racism and sexism. Some of his remarks are undeniably offensive to 21st-century ears. But it’s fatal to forget that his work gave us the tools to fight racism and sexism, by providing the metaphysical basis of every claim to human rights.

Kant argued that each human being must be treated as an end and not as a means — which is why he called colonialism “evil” and congratulated the Chinese and Japanese for denying entry to European invaders. Contemporary dismissals of Enlightenment thinkers forget that those thinkers invented the concept of Eurocentrism, and urged their readers to consider the world from non-European perspectives

At a time when the advice to “be realistic” is best translated as the advice to decrease your expectations, Kant’s work asks deep questions about what reality is

He insisted that when we think morally, we should abstract from the cultural differences that divide us and recognize the potential human dignity in every human being.

This requires the use of our reason. Contrary to trendy views that see reason as an instrument of domination, Kant saw reason’s potential as a tool for liberation.

Should we discard Kant’s commitment to universalism because he did not fully realize it himself — or rather celebrate the fact that we can make moral progress, an idea which Kant would wholeheartedly applaud?

In Germany, it’s now common to hear that the Enlightenment was at very best ambivalent: While it may have been an age of reason, it was also an age of slavery and colonialism.

many contemporary intellectuals from formerly colonized countries reject those arguments. Thinkers like the Ghanaian Ato Sekyi-Otu, the Nigerian Olufemi Taiwo, the Chilean Carlos Peña, the Brazilian Francisco Bosco or the Indian Benjamin Zachariah are hardly inclined to renounce Enlightenment ideas as Eurocentric.

The problem with ideas like universal human rights is not that they come from Europe, but that they were not realized outside of it. Perhaps we should take a lesson from the Enlightenment and listen to non-Western standpoints?

If it just means that Americans have believed their country is special, then (as a British skeptic writes) there is “nothing exceptional about this exceptionalism. All great nations cherish national myths.”[1] If it means that the U.S.A. was exceptionally virtuous given its precocious dedication to civil and religious liberty, equality, justice, prosperity, social mobility, and peace and harmony with all nations, then ipso facto the U.S.A. is exceptionally vicious for falling so short of those ideals. If the term means rather that Americans are somehow exempted from the laws of entropy governing other nations—that (as Bismarck reportedly quipped) “God has a special providence for fools, drunks, and the United States of America”—then such exceptionalism can only be proven sub specie aeternitatis. Indeed, the very illusion that a nation is under divine dispensation may perversely inspire the pride that goeth before a fall (“thou shalt not tempt the Lord thy God”) or the many bad ends to which reckless adolescents are prone. Finally, if American Exceptionalism means that its power, values, and “indispensable” status render the United States exempt from the rules of behavior it makes and enforces on other nations, then enemies, neutrals, and allies alike are sure to push back.

it was probably just a matter of time before somebody turned the Stalinist term of derision into a patriotic badge of honor and ait stamped it over all of American history. As it happened, that somebody was Max Lerner, a former editor of The Nation turned Cold War liberal and author of the one-thousand page America as a Civilization (1957).

he concluded that “these distortions should not blind us to the valid elements in the theory of exceptionalism.... America represents, as I have stressed above, the naked embodiment of the most dynamic elements of modern Western history

Exceptionalism dovetailed perfectly with a new orthodoxy among political scientists that extolled what Harvard professor Louis Hartz called America’s Liberal Tradition.

the idea of an America set apart by Providence and endowed with a special mission to reform (not to say redeem) the whole human race dovetailed perfectly with the political rhetoric needed to rally Americans to lead the Free World in what amounted to a “holy war” against “godless Communism.”

Those were the years when the “Judaeo-Christian tradition” became a civilizational motto

Those were the years when presidential rhetoric became steeped in what sociologist Robert Bellah called “God-Talk,”

how come computerized word-searches show that references to American Exceptionalism exploded—literally from hundreds to tens of thousands—only after the Cold War was over?

the Cold War was over, globalization and multiculturalism were the new trends, and American identity got contested as never before. What made exceptionalist rhetoric ubiquitous was the fact it was now contested

the myth of American Exceptionalism, ironically inspired by Roman Catholics and Marxists, entered our lexicon as historical gloss for the campaign to persuade a skeptical, war-weary people that global commitments such as the UN, Truman Doctrine, and NATO were not really a break with tradition, but a fulfillment of the nation’s hoariest, holiest calling.

As early as 1630, Massachusetts Governor John Winthrop implored his people ‘to Consider that wee shall be as a Citty upon a Hill, the eies of all people are uppon us.’”[12] I took for granted that my teachers and textbooks were right when they traced our national identity back to the Puritans beginning with Winthrop’s Model of Christian Charity. Composed on board the ship Arbella bound for the New World, it seemed the elegant spiritual companion to the Pilgrims’ Mayflower Compact.

he borrowed a New Testament image when he imagined New England as a city on a hill called to inspire the whole human race by its example.

the dogged literary excavations of historian Richard Gamble have now exposed it as myth. It turns out that Winthrop’s manuscript, far from serving as keynote address of the American pageant, was either unknown or forgotten until it turned up in the family archives in 1809. Donated to the New York Historical Society, it slept for another three decades before publication in a Massachusetts collection of colonial documents in 1838

The famous “City on a Hill” passage appears in the Sermon on the Mount as one in a list of metaphors Jesus uses to describe his disciples. He speaks of them as the salt of the earth, the light of the world, a city on a hill, and a lamp not hidden under a bushel. The passage served as text for many a sermon preached by colonial divines, not least Jonathan Edwards. But those pastors were quoting the Bible to make theological points to Christian audiences; none was quoting Winthrop to make political points to American audiences. What has been lost “in the fierce crossfire of the battle to define the American identity,” Gamble writes, is “the story not of how the metaphor helped make America what it is today but the story of how America helped make the metaphor what it never was.”

not even the Puritans were “impelled by a unique or exceptional American impulse. On the contrary, they were products of European education, European culture, European piety, and they were engaged in a great European quarrel.

Americans have always been tempted to think that because they live in God’s Country they must be God’s Elect. Such faith has its uses, for instance to motivate a free and disparate people to rally and sacrifice in times of crisis. But it verges on idolatry from the standpoint of Biblical religion and—if exploited for partisan purposes—verges on heresy from the standpoint of civil religion.

Some Caribbean nations have already begun assessing the lasting damage they suffered, ranging from stunted educational and economic opportunities to dietary and health problems, Mr. Day said.

Harvard historian Sven Beckert makes the case that in the 19th century what most stirred the universe was cotton.

In the 20th century and beyond, the commodity has been oil: determining events from the Allied partitioning of the Middle East after World War I to Hitler’s drive for Balkan and Caspian wells to the forging of our own fateful ties to the regimes of the Persian Gulf.

the slave plantations that spread across the American South, a form of outsourcing before the word was invented. These showed that cotton could be lucratively cultivated in bulk for consumers as far afield as another continent, and that realization turned the world upside down. Without slavery, he says, there would have been no Industrial Revolution.

Beckert’s most significant contribution is to show how every stage of the industrialization of cotton rested on violence.

Then planters discovered that climate and rainfall made the Deep South better cotton territory than the border states. Nearly a million American slaves were forcibly moved to Georgia, Mississippi and elsewhere, shattering many families in the process.

As soon as the profit potential of those Southern cotton fields became clear in the late 1780s, the transport of slaves across the Atlantic rapidly increased. Cotton cloth itself had become the most important merchandise European traders used to buy slaves in Africa.

The search for more good cotton-­growing soil in areas that today are such states as Texas, Arkansas, Kansas and Oklahoma was a powerful incentive to force Native Americans off their traditional lands and onto reservations, another form of violence by the “military-cotton complex.”

by 1850, two-thirds of American cotton was grown on land that had been taken over by the United States since the beginning of the century.

it was not only white Southerners who were responsible for the harsh regime of slave-grown cotton: merchants and bankers in the North and in Britain lent them money and were investors as well.

another major theme of “Empire of Cotton” is that, contrary to the myth of untrammeled free enterprise, this expanding industry was fueled at every stage by government intervention.

it was not just in the United States that planters’ thirst to sow large tracts with cotton pushed indigenous peoples and self-sufficient farmers off their land; colonial armies did the same thing in India, West Africa and elsewhere

Beckert practices what is known as global or world history: the study of events not limited to one country or continent.

From Denmark to Mexico to Russia, states lent large sums to early clothing manufacturers. Whether it was canals and railways in Europe or levees on the Mississippi, governments jumped in to build or finance the infrastructure that big cotton growers and mills demanded

Britain forced Egypt and other territories to lower or eliminate their import duties on British cotton.

he wants to use that commodity as a lens on the development of the modern world itself. This he divides into two overlapping phases: “war capitalism” for the stage when slavery and colonial conquest prepared the ground for the cotton industry, and “industrial capitalism” for the period when states intervened to protect and help the business in other ways

Today, a “giant race to the bottom” by an industry always looking for cheaper labor has shifted most cotton growing and the work of turning it into clothing back to Asia

violence in different forms is still all too present. In Uzbekistan, up to two million children under 15 are put to work harvesting cotton each year

In China, the Communist Party’s suppression of free trade unions keeps cotton workers’ wages down, just as British law in the early 1800s saw to it that men and women who abandoned their ill-paid jobs and ran away could be jailed for breach of contract.

in Bangladesh, the more than 1,100 people killed in the notorious collapse of the Rana Plaza building in 2013 were mostly female clothing workers, whose employers were as careless about their safety as those who enforced 14- or 16-hour workdays in German and Spanish weaving mills a century before