(For previous posts in this series, see here.)

While colonial powers needed to create an educated, elite class to act as surrogates for them and help them rule the country, providing access to that education created its own problems. While some in the educated elite were happy to play the role of junior partner to the colonialists and enjoy the rewards, others became, as a result of this western education, more aware of the political currents that were sweeping the world as a result of the Russian and Chinese revolutions, and the rise of anti-colonialist nationalistic sentiment following World War II.

These people returned from their education abroad to organize trade unions, form political parties, and agitate for independence. Ho Chi Minh in Vietnam returned from France to lead that country’s liberation struggle against the French. English-educated Jawaharlal Nehru and Mahatma Gandhi led similar struggles in India, and Sri Lanka had its own counterparts. All these leaders tended to have socialist leanings, having visions of creating a society that was just and egalitarian and non-racial.

But as we have sadly seen, the centrifugal forces that were unleashed by the divide-and-rule policies in the colonies based on long-standing inter-tribal suspicions were too strong to be overcome and almost all countries succumbed to ethnic clashes following independence. Those leaders in the fight for independence who were non-racial were often swept aside by pandering politicians only too eager to use ethnicity as a wedge to inflame passions and ride to power on racial issues. As a result, India has seen terrible Hindu-Muslim-Sikh violence, Sri Lanka has similar conflicts between Sinhala and Tamil people, and the ethnic violence in African countries are too many and well-known to list.

As a result of these problems exacerbated by the colonial powers, many countries descended into authoritarian rule with ruthless dictators, the worst examples being Mobutu Sese Seko in what was then called Zaire and is now called the Democratic Republic of Congo, Idi Amin in Uganda, and Robert Mugabe in Zimbabwe. These tragic post-independence developments enabled colonial powers like the British to smugly claim that they were the ones who kept the peace between the warring groups, and that thus their presence was beneficial, when in reality, they were the ones who helped fan the existing tensions and suspicions into flames. While the post-independence political leaders of those countries share a huge amount of blame for the degeneration of their countries, the colonists also have blood on their hands.

One bright spot in Africa was Tanzania under its founding president Julius Nyrere. An interesting intermediate case in Asia is Singapore, where an authoritarian leader Lee Kuan Yew kept a tight lid on ethnic divisions and successfully led a program of modernization and industrialization that has made that small country a world leader in commerce and resulted in Singapore having one of the highest standards of living in the world.

So coming back to Jared’s original question about how it could be that he, the only non-Indian in a class that dealt with British colonialism in India, could see the negative aspects of it, it comes down to the depth of one’s understanding of the political history of the colonized countries. Attitudes amongst the people of the former colonies towards the colonial experience depends on, I think, the politics and background of the family from which the person comes.

Most of the students who come to the US are probably like me, the products of a relatively small, urban, English-educated elite, and thus come from the group favored by the colonial powers. There is absolutely no doubt that having the benefit of an English education has opened our minds to a world of knowledge and enabled us to go abroad and experience much more than we would have otherwise. Knowledge of the English language and its associated literature has enabled us to more easily absorb western culture and science, which are both dominant in the world today. There is no question that this particular legacy of the colonial experience has been good for us personally.

Making broad generalizations, those who left the colonial country because of the turmoil that followed independence, tend to think of the pre-independence colonial times as one of peace and prosperity, at least for the urban elite to which they belonged. This is especially likely in the case of ethnic and religious minorities who bore the brunt of the post-independence backlash by the marginalized majority against those whom they perceived as unfair beneficiaries of colonial largesse.

Against that group are those who grew up in households or communities that were more politically aware at a deeper level. I have said that my grandfather’s view of British colonial rule was positive, although he knew that they considered brown-skinned people like him as ultimately inferior. They were sufficiently nice to him and rewarding of his services that overall he thought they treated him well, and that he fared better than he would have at the hands of the majority community.

My father, on the other hand, lived during the time of transition to post-colonial rule, with almost exactly half his life growing up in a British colony and the second half in an independent state. So he grew up with all the privileges of being English educated but at a time when anti-imperialist sentiment was strong and nationalist fervor was high, especially in the universities and amongst what used to be referred to as the intelligentsia. He belonged to both and his political leanings were influenced by that experience. So he did understand the negative aspects of colonial rule while at the same time being a beneficiary of it.

The next generation, mine, is entirely post-colonial and where we stand in relation to our colonial past is also mixed. The more politically aware can see both the long-term benefits as well as the damage that colonialism has done, and we are ambivalent towards it. Others who do not go into it as deeply may have a rather one-sided view depending on their own personal situation and how colonialism affected their own lives. Those who come from families that benefited, the urban English educated class, see it as mostly a good thing while the rest may see it as largely negative.

This series had its genesis the attempt to explain to Jared why it was that the Indian students in his colonialism class seemed to have a positive view of that experience. I suspect that most émigrés are those from the English-educated urban classes, since they are the ones who have access to the means for going abroad and they, I suspect, are the ones who dominated Jared’s class. So this post ends my long-winded answer to his question.

POST SCRIPT: Interesting talk today

Jeff Hawkins will be speaking today (Tuesday, March 31, 2009 from 4:30-5:30) on the topic On Intelligence: What Intelligent Machines Can Learn From the Human Neocortex.
Hawkins is co-founder of two computer companies, Palm and Handspring, and is the architect of many computing products such as the PalmPilot and Treo smartphone, and the author of the book On Intelligence (2004).

The talk will be given in the Wolstein Auditorium on Cornell Road on the campus of Case Western Reserve University. For more details, see here.

(For previous posts in this series, see here.)

One of the most depressing features of so many countries that gained independence in the post-colonial age that began with the end of World War II is the inter-ethnic tensions, discrimination, and violence that often occurred.

It must be made clear that tensions between the different ethnic communities were not created by the colonists out of nothing. It is not the case that the different ethnic groups had been living in a harmonious paradise before the arrival of the colonists. The tribal instincts and in-group/out-group thinking that are the bane of existence and the cause of so much violence and hatred all over the world existed long before the appearance of the modern nation state. What the colonial powers did was to take those existing suspicions and animosities and use them as important elements in their divide and rule strategy, thus perpetuating and aggravating them.

The British have a history of using a minority community’s latent suspicions of the majority to woo them as allies against the majority, thus preventing any unified action against the British. They did this in ways large and small. One way they did this in Sri Lanka was to give excessive patronage rewards to the minority Tamil community. For example, the minority Tamil community was far more welcoming concerning the opening of missionary schools and churches, and as a result they ended up learning English in greater numbers and occupying the elite professions and the higher ranks of the administrative and commercial sectors in numbers that far exceeded their proportion in the population.

This had a two-fold benefit for the British. It created a spiral of behavior in which the minority communities felt more grateful to the British and tended to look to them as their protectors from the majority community and to be more ingratiating towards them, and it shifted the resentment of the majority community away from the British and towards the minority, thinking of them as somehow conniving with the British to obtain greater rewards at their expense. As a result of these and similar policies in other colonial countries, the minority communities were the ones most fearful of what would happen to them at the hands of the majority once the colonial power left. After a country gained independence, the lid came off the simmering conflict and often escalated into open-warfare. The roots of the twenty-five year long civil war that has gone on in Sri Lanka, and the insurrection that took place against the government in the 1970s and 1980s, can all be traced to these policies of the British.

Similarly, the Belgians in collusion with the Roman Catholic Church deliberately set about magnifying the extremely minor distinctions between Hutus and Tutsis in Rwanda and favoring the minority Tutsis, thus setting in motion the train of events that led to the horrendous genocide of 1994 in which over 800,000 mostly Tutsis were killed in the space of a few months at the hands of their Hutu neighbors.

One sees this pattern repeated in almost all the former colonies. In fact, it is hard to find a post-colonial country that has not had such problems. Especially in Africa, the colonial powers often created countries that had not existed as single entities before. But rather than drawing boundaries that separated nations according to traditional ethnic boundaries and thus ensuring relatively homogeneous populations, they would draw lines that divided ethnic communities and forced them into political unions with other communities with whom they had traditional animosities. As a result, we have so many brutal ethnic conflicts going on in so many countries. This was a heinous crime committed by colonial powers that is impossible to excuse.

But the British in Sri Lanka also created divisions in other seemingly minor ways. For example, the social clubs that people join and spend evenings with their friends and families are an English institution. They created such clubs in Sri Lanka too, and which had sports teams that competed with each other, and some of these clubs had explicitly ethnic affiliations with names that reflected them: Sinhalese Sports Club, Tamil Union, the Moors (Muslims) Sports Club, and the Burgher Recreation Club (the Burghers were those people whose ancestry included some Portugese, Dutch, or British). The British had their own exclusive clubs, open to whites only.

It seems incredible to me now that Sri Lankans should have tolerated such blatantly ethnicity-based social clubs for so long, even after independence, and taken them for granted. Although the clubs now have memberships that are open to all ethnicities, the very names are offensive. But they still exist and indicate that abhorrence to tribal sentiment and allegiance is not anywhere near as widespread and as strong as it should be.

POST SCRIPT: Americans are willing to pay more in taxes to improve infrastructure

It has long been treated as an article of faith that Americans hate raising taxes for whatever reason. But Republican pollster Frank Luntz finds that this is not true.

Consider this: A near unanimous 94% of Americans are concerned about our nation’s infrastructure. And this concern cuts across all regions of the country and across urban, suburban and rural communities.

Fully 84% of the public wants more money spent by the federal government — and 83% wants more spent by state governments — to improve America’s infrastructure. And here’s the kicker: 81% of Americans are personally prepared to pay 1% more in taxes for the cause. It’s not uncommon for people to say they’d pay more to get more, but when you ask them to respond to a specific amount, support evaporates. (That 74% of normally stingy Republicans are on board for the tax increase is, to me, the most significant finding in the survey.)

(For previous posts in this series, see here.)

While the colonies were a prime source of revenue for England, they also served as places to send young English men who were seen as black sheep in their well-connected families or as places where the less well-connected could make their fortunes. But the British could never hope, by sheer force of numbers and soldiers, to keep their far-flung empire under their control for a long time. Even the strong and well-organized Roman empire collapsed under this kind of logistical strain, and we see the same thing happening right now with the US trying to maintain its global dominance militarily. It is causing immense stress on its budgets and threatening to bankrupt the country.
[Read more…]

(For previous posts in this series, see here.)

The British, in my opinion, were much smarter colonial powers than (say) the French or the Belgians. The Belgians were arguably the worst, as can be seen in what they did to the Congo under Emperor Leopold. As is the usual pattern, the colonialists used religion as a pacification tool. “[Leopold] claimed he was doing it to protect the “natives” from Arab slavers, and to open the heart of Africa to Christian missionaries, and Western capitalists.” [Read more…]

(For previous posts in this series, see here.)

Perhaps the biggest disruption caused by the British colonialists was the massive change in rural life and agricultural practices as a result of the conversion from a somewhat communal, subsistence form of agriculture, where much of the local resources used for food production (such as water supplies, grazing land for animals, and forests as a source of food and fuel) was held in common, to a plantation economy with strict private ownership.

Sri Lanka before colonial rule was a feudal country and in such systems land usage was controlled by the feudal lords or by tradition. The colonial powers, on the other hand, were mercantilist and later capitalist and in such systems, it was necessary to have clear rules about who owned what, especially land. Since many of the farmers in rural areas in Sri Lanka did not officially have title to the land they cultivated, the land being either held in common by the village or rights assigned by custom or by the feudal lords, it was easy for the central government to get ownership and convert that land into single crop plantations under the control of large British-owned companies.
[Read more…]

(For previous posts in this series, see here.)

It is well known that in the colonies conquered by the Europeans, the Bible and the gun went hand in hand. Soon after a country was militarily overpowered, missionaries were often the next group to go in under their protection, even before merchants and traders. These missionaries were the first to establish a permanent presence in many areas of the country, setting up rudimentary medical facilities, classrooms, and churches. Although they did have the backing of the military, the missionaries were often personally courageous and even humane people, taking aid and a strange message to the remotest parts of a distant and foreign land and often having to deal with an initially suspicious and hostile population, and by doing so, winning souls for Jesus. Chinua Achebe’s novel Things Fall Apart gives a good description of this process at work in Nigeria.

Many of the missionaries with their schools and hospitals and social work represented the kinder, gentler face of colonialism, the velvet glove hiding the iron hand, and thus masking the basic exploitative nature of colonial rule. By preaching about Jesus, they sought to replace local religious myths and totems, that often represented local interests, with Christian myths and totems that were common to a larger group. They thus tried to create allegiance to a larger political entity than the village or tribe, and to get the local people to identify with the values of the colonists.

Many of the missionaries in Sri Lanka had the same attitude towards the locals that the administrators of the Indian schools in America had, that what was best for the Sri Lankan people was to suppress as much as possible local language and custom and have them adopt western ways. So successful were they that this attitude persisted long after the British formally left. Missionary schools taught by foreign priests and nuns continued to exist after we gained independence, and punishing students for not speaking English was also common in some Sri Lankan missionary schools.

Even during my own education, long after independence in a school set up by Anglican missionaries, the chaplains and some of the teachers were English, but they were generally progressive people who genuinely seemed to have the interests of the Sri Lankans at heart. (At least they seemed so to me when I was a schoolboy. It could have been the case that they were simply good actors. But I doubt it. To be really effective as a missionary, you have to be a true believer, convinced that you are truly serving god by converting the locals. While such people are misguided, they are usually incapable of willful deceit.)

By preaching Christianity with its idea that what happens in this world is not important, that what really counts is the health of your soul and that your reward is in heaven, they promoted a message of acquiescence to colonial rule and thus sought to blunt the appeal of those who argued for revolting against the occupiers. That dynamic has always been there, with religion undermining the message that redressing injustice and exploitation in this world is an important goal and that people should unite to overthrow their oppressors whether they be their own people or foreign rulers.

We saw that same thing happen with the slaves in the US. Their adoption of Christianity probably resulted in greater acceptance and endurance of their suffering under the slave owners. The slaves were encouraged to seek consolation by looking forward to their rewards in heaven and not seek justice on Earth, thus blunting the efforts of those who argued that they had a right to a good life here and now and that slavery was an abomination.

I have written before about how Christianity has been systematically used as a cover for political and economic exploitation. Religion has been a wonderful ally to those seeking to maintain the status quo.

It is not an accident that religious missionaries were among the first groups of people to follow colonial conquerors and received the full patronage and protection of the colonial rulers. The famous African quote “When the missionaries came to our country they had the Bible and we had the land. They said ‘let us pray’ and we closed our eyes to pray. At the end of the prayer, they had the land and we had the Bible” captures accurately how religion served the interests of the colonial powers.

Next in the series: The economic transformation created by the colonists.

POST SCRIPT: I don’t get Twitter

Although I signed up for a Twitter account a long time ago to see what it was all about, I have never used it. But I get messages that people have signed up to follow my “tweets”, as the messages (limited to 140 characters) are called. I completely share Tom Tomorrow’s bafflement as to why anyone would want to follow me, or anyone else for that matter, on Twitter.

Jon Stewart doesn’t understand the appeal of these new networking crazes either.

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