The colonial experience-5: Creating loyal surrogates

(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…]

The colonial experience-4: The economic transformation

(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.
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The colonial experience-3: The missionaries

(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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The colonial experience-2: The (mostly) bad

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

While many of the things introduced by the British had beneficial features, almost every one had its own negatives, apart from the introduction of universal suffrage. The reason was that each of these things was not created exclusively for the benefit and advancement of the local population but to increase the ability of the colonial powers to control the population and exploit the country’s natural resources for the benefit of England, especially a climate that was ideally suited for the growing of food and spices. Any benefits that did accrue to the locals were incidental.

For example, although the new road and rail networks provided greater mobility for the population, that was not their primary intent. Instead they were designed to facilitate the transport of the products of the new cash crop plantations to the coastal ports for export. One can see even now how the winding rail lines through the central hill areas follow the path of the plantations. These systems, along with the telephone and telegraph systems, also enabled easier access to, and thus greater control of, the entire country to the small band of British colonial officers based in the urban centers, enabling them to keep tabs on what was going on.

Also, while the police and army consisting of Sri Lankans brought about greater security for people, they could, and were often used to suppress opposition, especially as the independence movement started to grow in strength.

The goal of any colonial power is very simple and unambiguous: to exploit the resources of the conquered country for the benefit of the ruling classes in the conquering country. The ultimate mechanism for achieving this is also simple: raw power. But power only takes you so far for so long. To achieve long-term dominance one needs to win the allegiance, or at least the acquiescence, of significant sectors of the local population. So while the foundation of achieving the political and economic goals of the colonialists lay with brute force (they had the guns after all), the task of winning the hearts and minds of the people to feel positive about their subjugation by their foreign rulers fell largely, though not exclusively, to the missionaries.

By setting up schools and churches, these people sought to create an important class of people: those who were of the local population but who identified more with the interests of the colonial power. They did this by giving benefits such as land and titles and leadership positions in legislative and administrative bodies to those who were willing to use them to advance British interests. Over time, this group became identified as being ‘national’ leaders, even though they spoke English, wore western dress, lived a western lifestyle, and had little in common with the people they supposedly represented.

This is not to say that all the colonialists were cynical exploiters. Many of them, especially at the middle and lower levels, probably were genuinely interested in the welfare of the ‘natives’ (as we were so quaintly called) and sought to improve their lives by bringing modernity to what they perceived as backward people. This is probably more true of those missionaries and educators (and often the same person played both roles) who built churches and schools with the goals of saving the heathen from hell and replacing their pagan beliefs with what they saw as belief in the one true god. I have little doubt that most of these people sincerely thought that teaching children English and making them adopt western ways of life in terms of clothing, speech, and lifestyles was a good thing.

It is not unlike what happened with Native American children in the US who were forcibly removed from their families on the reservations and sent to distant boarding schools where they were systematically stripped of all their traditional cultural connections and forced to adopt the majority white culture. In those schools, children were, for among other things, forced to cut off their long hair and were punished if they were caught speaking in their own languages and not in English.

Many of the people who implemented what we now condemn as a woefully wrong-headed and cruel policy did so out of the best of intentions, thinking that the only way to save the Indians from what they saw as the wasteland of life on the reservation was to have them adopt the ways of white people. The Olympic gold medal-winning athlete Jim Thorpe is probably the best known of all of them. He attended Carlisle School in Pennsylvania, which had as its founding principle: “Kill the Indian and save the man.”

But while bribes and coercion can result in some people being willing to serve the interests of their colonial masters, to achieve the best results you need to have local people who think that the ways of the colonial powers are truly better and that by advancing those interests, they are also advancing the interests of the local people. You need to win the hearts and minds of a significant group of the local population.

This is where the missionaries came in, as I will discuss in the next post in this series.

POST SCRIPT: How not to win hearts and minds

A US soldier excoriates Iraqi police recruits. (Very strong language advisory.) I wonder how the interpreter deals with the constant stream of profanity. Does he gloss over it? Censor? Literally translate? Translate idiomatically?

The colonial experience-1: The (mostly) good

In a comment on my earlier post on portrayals of the developing world in western culture, Jared raised a really interesting point about his odd experience of taking a class on “British Colonialism in India” and finding that, while he was the only non-Indian student, he was also the only one who seemed to think that the practices of the British colonialists were not altogether benign. He was rightly surprised that although we now tend to look on colonialism as a bad thing, the descendents of the very people who were colonized, the ones most likely to have been aware of, and even scarred by, the negatives of it seemed to take a much more positive view of it. He wondered why this was so, and the next series of posts gives my long-winded answer to his question.
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Not letting bygones be bygones

In two earlier posts (here and here), I spoke about some of the ways that political chameleons adjust their views when the environment changes so that they can continue to be in the corridors of power.

Another tactic of political chameleons is to try to get others to forget their role as cheerleaders of disastrous past wars by suggesting that it is a waste of time to re-examine the past, that we should not investigate those who led the country into an illegal and immoral war, and that we should not expose those who ordered the torture of detainees.

Glenn Greenwald points to the tactic of self-servingly suggesting, as the ‘liberal’ Princeton academic and Iraq-war advocate Anne-Marie Slaughter does, that we are wasting time by apportioning blame for the Iraq debacle and should instead focus on what should be done in the future.
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Don’t leave Obama alone!

Irish orator John Philpot Curran said in 1790 that “The condition upon which God hath given liberty to man is eternal vigilance.” This has since been abbreviated to “The price of liberty is eternal vigilance” and attributed to many people, including Thomas Jefferson. Those who supported Obama during the campaign should take these words to heart. People have to be extra vigilant when their preferred candidate wins because that is when people let their guard down, thinking that the winners will look after the interests of those who put them into power.
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Infantilizing people

One of the extraordinary features of the last decade is the extent to which people have accepted as necessary or even desirable the most appalling crimes done by the government. Arbitrary arrest, indefinite detention, torture, sending people secretly to authoritarian countries to be tortured, warrantless wiretaps and other invasions of privacy, have now become seen as ‘normal’.

How was this achieved? By political leaders inflating the threat of terrorism in the US, making people terrified, and then acting as if those same leaders alone can protect us provided we give them all the power they ask for to do so. In effect, we have seen the steady infantilizing of people, not unlike a father who terrifies a small child by telling ghost stories so that the child looks up to him even more for protection.

One of the symptoms of this strategy is that one frequently hears the statement by US political leaders, especially Bush and Cheney, that they are taking this or that action to ‘protect the American people’. As a consequence of the drumming of this message, ordinary citizens often say in interviews that they expect the president to ‘protect’ them and that this is his main job.

I find this kind of language to be extremely distasteful due to its highly patronizing and condescending nature. It baffles me that so many people say that they are grateful to president Bush for ‘protecting’ them from another terrorist attack. It seems to me that this is sign of an infantile disorder, where people feel the need for a father figure to keep them safe from real and imagined threats.

During the campaign, one of the refreshing things about Obama was that he seemed to treat the American people like they were adults, and this was especially so in his speech about race delivered in the wake of the Jeremiah Wright episode. But now Obama seems to have picked up on the Bush-Cheney disease, saying in an interview on ABC’s This Week (Sunday, January 11, 2009) that “My number one priority every single day that I wake up is how do I make sure that the American people safe.”

Obama should stop not lose sleep over my safety. I do not need or want him to ‘protect’ me or to ‘keep me safe’. I just want him to run a lawful, constitutionally based government and adopt policies that improve the welfare of people, especially those who need it the most.

Let me be clear. I am not saying that the government should not be in the position of providing public security. One of the most important roles of a government is to ensure that people have services that protect them from violence against their person and from crime and fire and flood and other calamities, and that they can call upon those services as needed. The leaders of a nation also have a duty to defend the nation from hostile actions by nations that seek to conquer any or all parts of it.

I am also not opposed to some supposedly ‘anti-terrorist’ measures like taking off your shoes and not carrying liquids through airport checkpoints. I think that some of these things are excessive and annoying and promote fear and anxiety (which may actually be their main purpose) but they are not gross violations of civil liberties or constitutional rights, which are the things I am most concerned about.

But those are not the kinds of things that Bush-Cheney (and now I fear Obama) seem to mean when they say they must have the tools to ‘protect the American people’. What they are doing is trying to conflate two separate things – the normal expectation that people have that they should be safe from everyday crime, with the heightened fear that they will be at the receiving end of a major catastrophe at the hands of mass murderers,

These political leaders are implying that if they are not allowed to be able to use torture and all the other things I listed above, then the next thing you know, al Qaeda or similar groups are going to detonate a nuclear weapon in downtown Cleveland

No one has suggested that these murderous groups have the remotest intention of taking over the US. No other country, however strong, has the remotest chance of ever subjugating the US or has expressed any intention of doing so. It would be insane to even try. If there is a threat to US dominance of the world at all it will come from within, because of economic collapse due to corruption and looting by its own elites and the financial sector, to expensive and unnecessary wars, and the neglect of basic infrastructure and services.

Bush-Cheney exploited the fears of a terrorist attack to gain compliance for acts that violate the laws and constitutional safeguards and basic human rights, on the basis that such violations are needed to ‘protect’ us from some shadowy external threat. What they were saying is that beyond the normal levels of protection that people enjoy and that can be provided within the parameters of laws while still preserving long-accepted standards of civil liberties, there is another level of protection that can only be achieved by violating those rights for some people, purely on the basis of suspicion. What the government is doing is similar to the protection racket run by mobsters.

I do not need or want this extra level of protection, whether it is from Bush, Cheney, or Obama. The national security state, which is what we have now, is an evil thing that must be dismantled. I would rather take my chances with a terrorist attack than see the systematic dismantling of the long-standing, hard won protections of habeas corpus, the right to a speedy and fair trial, freedom from torture or the fear of torture both here or abroad, freedom from arbitrary arrest and indefinite detention, and freedom from the invasion of privacy.

I do not believe that we can be totally protected from internal or external terrorist threats and we pay far too high a price in seeking to do so. We should resist being infantilized by political leaders who are seeking to increase their own authoritarian powers by promoting such fears. We must realize that there are some threats that we have to learn to live with if we are not to see the complete abandonment of the civil liberties and freedoms we have long taken for granted.

POST SCRIPT: Jon Stewart looks at this protection racket

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Obama and Russia, Cuba, and the neoconservatives

Jim Lobe reviews some articles and the book They Knew They Were Right: The Rise of the Neocons by Jacob Heilbrunn who speculates on what the neoconservatives, those instigators and cheerleaders for the disastrous policies of Bush-Cheney regime, will try to do now:

It speculates on the internal splits that the neo-cons are going through as a result of the political campaign and Obama’s victory, and the possibility (I would say probability) that at least one major faction — headed by people like Robert Kagan, David Brooks and even David Frum — will seek to forge an alliance with liberal interventionists, presumably led by Secretary of State-designate Hillary Clinton (although Susan Rice also fits the bill), in the new administration, much as they succeeded in doing during the Clinton administration with respect to Balkans policy. As I’ve written before, the two movements have similar historical origins (inspired in major part by the “lessons” — “never again” — they drew from Munich and the Holocaust) and tend to see foreign policy in highly moralistic terms in which the U.S. and Israel are “exceptionally” good. While I don’t agree with everything in Heilbrunn’s analysis, it offers a good point of departure for watching the neo-cons as the Age of Obama gets underway.

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