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Ever since the time of emancipation we have been trying to combine quite opposite principles in our social system. But sooner or later we shall have to face the fact that we are courting defeat when we attempt to build a new heritage of freedom upon a structure of society which binds us all too closely to the old heritage of slavery. Liberty and equality are good consorts, for, though their claims sometimes conflict, they rest upon a common basis of ideas which makes them reconcilable. But a most profound incompatibility necessarily results from the uneasy union which joins democracy with the accumulated remains of enslavement. In the end, either one or the other must be undermined by the constant antagonism of mutually intolerant elements.
Elsa V. Goveia, Slave Society in the British Leeward Islands at the End of the Eighteenth Century New Haven and London, 1965, p. 338.

AS uniquely perplexing as the source of cocaine may seem, it is but the youngest of a long lineage of substances which provide novel sensory experiences. The economic forces driving cocaine’s production and generating hostility toward it are no different today from what they were three centuries ago when the rising flood of commerce in tea, coffee, sugar and tobacco linked Western Europe to its tropical colonies and revolutionized world consumption.

Precious objects and materials in great variety —ivory, spices, dyes, medicines, plants, silk— had been carried across the earth’s surface for millenia to satisfy the cravings of the rich and powerful. In the concluding decades of the seventeenth century, merchants, plantation owners, slave traders and government officials discovered that satisfying the desires of the humble might prove even more profitable than pleasing the palates of the wealthy.

Chief among those nonessential foods were the bitter stimulant beverages —coffee from the Middle East, chocolate from the New World, tea from China— and sugar. Their first appearance in Europe was linked to Europe’s aggressive outward thrusts beginning at the end of the fifteenth century and rising in tempo thereafter. Making these beverages intensely sweet, as well as calorie-rich, was sugar— known to the Europeans for centuries, but rare and precious until it began to arrive in substantial quantities from the New World. Though not a food, tobacco accompanied these other novelties and came to be consumed with happy, almost meal-like regularity.

As more and more disinherited rural people gathered in Europe’s cities and industrial production spread, tea and sugar came to satisfy people who were hungry anyway. The sweet calories were welcome, the hot drink itself made a cold meal seem warm, and the stimulant cheered the ill, the ill-fed, the overworked, the very young, the elderly. Often supplanting more nutritive substances —including beer, ale and broth— tea led the new pattern of consumption, changing from a treat for royalty to the very symbol of working class hospitality and homeyness, the first pause that refreshed.

While the English became strongly habituated to tea and sugar, the tropical areas where they were produced underwent drastic transformations. Tea remade the Indian subcontinent and the economic life of its peoples. The production of the leaf became a means for the control of land, the regimentation of labor and the expansion of British civil and military power. In the Antilles, sugar brought enslavement, the destruction of indigenous peoples and the reordering of life around the plantation. It drew over 1.5 million enslaved Africans to the British West Indies between the 1640’s and the end of the British slave trade in 1808.

Sidney W. Mintz on “The Forefathers of Crack”
The true story is the history of desire. A capitalist, or today’s technocrat, does not desire in the same way as a slave merchant or official of the ancient Chinese empire would. That people in a society desire repression, both for others and *for themselves*, that there are always people who want to bug others and who have the opportunity to do so, the “right” to do so, it is this that reveals the problem of a deep link between libidinal desire and the social domain. A “disinterested” love for the oppressive machine: Nietzsche said some beautiful things about this permanent triumph of slaves, on how the embittered, the depressed and the weak, impose their mode of life upon us all.
[A]ll historical evidence confirms that the sudden appearance of large amounts of ‘capital’ (in the form of a stock of precious metals and other treasures) in a society previously confined almost exclusively to natural economy (to the output of goods possessing only use-value) was the result not of ‘frugality’ and ‘thrift’ but of large-scale piracy, robbery, violence, theft, enslavement and trade in slaves. The history of the origins of Western European usury and merchant capital between the tenth and thirteenth centuries, from the piracy of the Mediterranean through the plundering of Byzantium by the Fourth Crusade to the regular plundering razzias into the Slav territories of Central and Eastern Europe, is very eloquent in this respect.

Ernest Mandel, Introduction to Capital Vol. 1 (via spittingonhegel)

See: Debt.

(via rienfleche)

BOOM! it is really that simple

(via jayaprada)

There were no banks in the City until the mid-17th century, and even a century later, banking was under-developed outside London. But slave traders and planters badly needed credit. A slave voyage from Liverpool to Africa then on to the Caribbean, before heading home, could take 18 months. And each point of the trade - buying and selling Africans, buying and importing produce (mainly sugar) cultivated using the labour of enslaved people - involved credit arrangements. Merchants and traders in London, Bristol and Liverpool, bought the planters’ produce, so in effect, British merchants became the bankers of the slave trade.

Provincial banking emerged in the 18th century because of the need for credit in the long-distance Atlantic slave trade. For example, Liverpool merchants involved in slave trading later formed Heywoods Bank, which eventually became part of Barclays Bank. Other modern banking names, such as Lloyds, emerged in this way and inevitably had links to the Atlantic slave trade. The Bank of England was also involved. When it was set up in 1694, it underpinned the whole system of commercial credit, and its wealthy City members, from the governor down, were often men whose fortunes had been made wholly or partly in the slave trade. The Bank of England stabilised the national finances, and enabled the state to wage its major wars of the 18th century. These wars were aimed at securing and safeguarding overseas possessions, including the slave colonies, and to finance the military and naval means that protected the Atlantic slave routes and the plantation economies.

Slavery and the building of Britain - we should widen that to read ‘Slavery and the building of Capitalism’.
The response of Western officials to the economic crisis, with its proximate cause in unsustainable consumer debt, has been to ensure that banks suffer as few losses as possible, while relying on the same indebted consumers – in their role as taxpayers – to keep the bankers whole. The Fed and now the ECB have loaned banks money at virtually no cost, encouraging those same banks to purchase government bonds paying much higher rates of interest: a direct subsidy of finance by the public, while millions sink into unemployment and bankruptcy. A far simpler and more effective monetary policy would have been for the government to print a new batch of money, distribute an equal amount to everyone, then sit back and watch as stagnant economies were stirred to life by the spending and debts were paid down and eroded by temporarily higher inflation. The inconceivability of such a policy is a mark not of any impracticability, but of the capture of governments by a financial oligarchy.
Benjamin Kunkel, “Forgive us our debts” (LRB, May 10, 2012)
The Haitian Revolution was an unthinkable event from the perspective of contemporary Europe and the United States, centrally, no doubt, because of deeply embedded ideologies of racial superiority, but we should also recognise that the Haitian Revolution was unthinkable because it violated the rule of property. A simple syllogism is at work here: the republic must protect private property; slaves are private property; therefore Republicanism must oppose the freeing of the slaves. With the example of Haiti, in effect, the republican pretence to value freedom and equality directly conflicts with the rule of property - and property wins out. In this sense the exclusion of the Haitian Revolution from the canon of republicanism is powerful evidence of the sacred status of property to the republic. It may be appropriate, in fact, that Haiti be excluded from the list of republican revolutions, not because the Haitian Revolution is somehow unworthy of the republican spirit but, on the contrary, because republicanism does not live up to the spirit of freedom and equality contained in the Haitian rebellion against slavery!
Speak.Collaborate.Listen:  Michael Hardt & Antonio Negri, Commonwealth (2009), 13-14

Britain (and the Eurozone) are not facing a sovereign debt crisis. We are not facing a crisis of the public finances. Instead: we are facing the biggest ever crisis of the private financial system.

Why? Because the “greatest expansion in debt of all the world’s economies” is not going to be paid back.

“The greatest expansion of debt in all the world’s economies” must first be written off, ‘de-leveraged’ or paid down.

As this process grinds relentlessly forward, the banks that lent “the greatest expansion of debt in all the world’s economies” face bankruptcy – if not now, in the near future.

That is the crisis we all face. The bankruptcy of the global private banking system – based in our backyard.

The mobilising of finance for the Eurozone is to bail out private banks that engaged “in the greatest expansion of debt.” Although you would not believe this from media reporting, its purpose is not to bail out sovereign governments. The stubborn refusal of German politicians (with whom I have some sympathy) to agree to further taxpayer-backed bailouts of the private finance sector means that private banks face imminent bankruptcy.

By the eighteenth century, slavery had become the root metaphor of Western political philosophy, connoting everything that was evil about power relations. Freedom, its conceptual antithesis, was considered by Enlightenment thinkers as the highest and universal political value. Yet this political metaphor began to take root at precisely the time that the economic practice of slavery - the systematic, highly sophisticated capitalist enslavement of non-Europeans as a labor force in the colonies - was increasing quantitatively and intensifying qualitatively to the point that by the mid-eighteenth century it came to underwrite the entire economic system of the West, paradoxically facilitating the global spread of the very Enlightenment ideals that were in such fundamental contradiction to it.

This glaring discrepancy between thought and practice marked the period of the transformation of global capitalism from its mercantile to its protoindustrial form. One would think that, surely, no rational, “en- lightened” thinker could have failed to notice. But such was not the case. The exploitation of millions of colonial slave laborers was accepted as part of the given world by the very thinkers who proclaimed freedom to be man’snatural state and inalienable right. Even when theoretical claims of freedom were transformed into revolutionary action on the political stage, it was possible for the slave-driven colonial economy that func- tioned behind the scenes to be kept in darkness.

If this paradox did not seem to trouble the logical consciousness of contemporaries, it is perhaps more surprising that present-day writers, while fully cognizant of the facts, are still capable of constructing Western histories as coherent narratives of human freedom. The reasons do not need to be intentional. When national histories are conceived as self- contained, or when the separate aspects of history are treated in disciplinary isolation, counterevidence is pushed to the margins as irrelevant. The greater the specialization of knowledge, the more advanced the level of research, the longer and more venerable the scholarly tradition, the eas- ier it is to ignore discordant facts. It should be noted that specialization and isolation are also a danger for those new disciplines such as African American studies, or new fields such as diaspora studies, that were estab- lished precisely to remedy the situation. Disciplinary boundaries allow counterevidence to belong to someone else’s story. After all, a scholar cannot be an expert in everything. Reasonable enough. But such arguments are a way of avoiding the awkward truth that if certain constellations of facts are able to enter scholarly consciousness deeply enough, they threaten not only the venerable narratives, but also the entrenched academic disciplines that (re)produce them. For example, there is no place in the university in which the particular research constellation “Hegel and Haiti” would have a home. That is the topic which concerns me here, and I am going to take a circuitous route to reach it. My apologies, but this apparent detour is the argument itself.

excerpt from Critical Inquiry, Summer 2000 (Vol. 26, No.4), pp 821-865

tsparks:

What natural disasters reveal about our planet and its destiny.

By by Junot Díaz, from Boston Review

September-October 2011

Diaz uses the situation in Haiti as a spring board to critique globalization, neo-liberalism and the assault on the poor and middle class by the most wealthy in our society.

excerpt:

Apocalypse comes to us from the Greek apocalypsis, meaning to uncover and unveil. Now, as author James Berger reminds us in After the End, apocalypse has three meanings. First, it is the actual imagined end of the world, whether in Revelation or in Hollywood blockbusters. Second, it comprises the catastrophes, personal or historical, that are said to resemble that imagined final ending—the Chernobyl meltdown or the Holocaust or the earthquake and tsunami in Japan that killed thousands and critically damaged a nuclear power plant in Fukushima. Finally, it is a disruptive event that provokes revelation. The apocalyptic event, Berger explains, in order to be truly apocalyptic, must in its disruptive moment clarify and illuminate “the true nature of what has been brought to end.” It must be revelatory.

……………

“This is what Haiti is both victim and symbol of—this new, rapacious stage of capitalism. A cannibal stage where, in order to power the explosion of the super-rich and the ultra-rich, middle classes are being forced to fail, working classes are being reproletarianized, and the poorest are being pushed beyond the grim limits of subsistence, into a kind of sepulchral half-life, perfect targets for any “natural disaster” that just happens to wander by. It is, I suspect, not simply an accident of history that the island that gave us the plantation big bang that put our world on the road to this moment in the capitalist project would also be the first to warn us of this zombie stage of capitalism, when entire nations are being rendered through economic alchemy into not-quite-alive. In the old days, a zombie was a figure whose life and work had been captured by magical means. Old zombies were expected to work around the clock with no relief. The new zombie cannot expect work of any kind—the new zombie just waits around to die…”

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When you look at a corporation, just like when you look at a slave owner, you want to distinguish between the institution and the individual. So slavery, for example, or other forms of tyranny are inherently monstrous.
The individuals participating in them may be the nicest guys you can imagine. Benevolent, friendly, nice to the children, even nice to their slaves. Caring about other people. I mean, as individuals they may be anything, but in their insitutional role, they’re monsters, because the institution is monstrous.
Noam Chomsky - The Corporation (via noam-chomsky)

(via liberationfrequency)

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I prefer the term “natal alienation,” because it goes directly to the heart of what is critical in the slave’s forced alienation, the loss of ties of birth in both ascending and descending generations. It also has the important nuance of a loss of native status, of deracination. It was this alienation of the slave from all formal, legally enforceable ties of “blood,” and from any attachment to groups or localities other than those chosen for him by the master, that gave the relation of slavery its peculiar value to the master. The slave was the ultimate human tool, as imprintable and as disposable as the master wished. And this is true, at least in theory, of all slaves, no matter how elevated. Paul Rycaut’s classic description of the Janissaries as men whom their master, the sultan, “can raise without Envy and destroy without Danger” holds true for all slaves in all times.
Orlando Patterson, Slavery and Social Death, 1982. (via dontbcruel)

fuckyeahlatinamericanhistory:

Un vente d’esclaves”, 1826

A slave auction in Martinique, from Alcides Dessalines d’Obigny’s Voyage pittoresque dans les deux Ameriques (1836).

(From the University of Virginia’s The Atlantic Slave Trade and Slave Life in the Americas: A Visual Record)

(via fylatinamericanhistory)