What newly released documents from the UK colony in Kenya say about the rise of the great powers that have followed.
Four Kenyans protest British colonial-era abuses outside the High Court in London.
This week, the UK Foreign Office released the first in a series of embarrassing government files from the country's colonial era. The release follows a lawsuit by five Kenyans -- four, once one of the original five died -- claiming they were tortured during the anti-colonial Mau Mau uprising in Kenya in the 1950s. The files remind of the relatively recent time when European powers were still relatively free to pursue openly imperial policies, and crimes committed against longstanding colonies barely counted. Some of the papers show, The Guardianreports, that "thousands of documents detailing some of the most shameful acts and crimes committed during the final years of the British empire were systematically destroyed to prevent them falling into the hands of post-independence governments."
The documents release from the British Foreign Office shouldn't just
be an opportunity to point fingers. Though the Kenyans who filed the
suit need to be heard, and there ought to be some sort of accountability
for colonial crimes,
it's a little too easy for those of us in countries with similarly dark pasts to hyperfocus on this one period of British wrongdoing. Colonialism is over, but there are still world powers, and they're still abusing their power. In fact, the exploitations are often similar precisely because the crimes of one superpower often provide the template, or even the impetus, for the abuses of the next powerful state.
A Guardian editor pointed out, "Americans should always resist the easy temptation to take too much moral high ground over the Brits," as "they have their Kenyas" as well, such as slavery or the treatment of Native Americans. It can sometimes seem inevitable that a dominant world power, whether the U.S. or Great Britain or one of the many before and maybe someday after, have some exploitative and even shameful moments in their history. So do most countries, powerful or not.
But it's the exploitative actions of the dominant powers that tend to come back to haunt the wider world. Germany's territorial ambitions, both in the German Empire from 1871 to 1918 and during World War II and its lead-up, were modeled in part on the naked British imperialism of earlier generations. Soviet aggression following World War II had as much to do with watching and experiencing Western European exploitation as it did with Communism and ideology. History sometimes seems to be offered as a justification almost as often as it is offered as an appropriate model.
Part of this phenomenon is that the powerful get to do what they want, and powerful countries tend to want the same things: political, military, or economic control of strategic regions, economic prosperity, etc. But the deeds of onetime powers really do seem to have some effect on the deeds of up-and-coming powers.
Beyond the complex motivations driving, for example, German territorial expansion, there is an overarching pattern. We see it today when developing nations such as India or China protest European and American demands that they make carbon cuts. The "West" industrialized using fossil fuels -- why shouldn't everyone else be able to do the same? To take another example, because the United States developed a nuclear bomb and dropped it on Japan, other countries have used this to reject American demands that they not develop their own nuclear programs.
Right now, we are two years away from the hundredth anniversary of the outbreak of World War I -- a great power turning point of sorts, when the German Empire mounted its first serious military challenge to British hegemony, and, though the challenge was unsuccessful and the war ultimately increased the size of the British Empire, the British colonies started to break free. Over the course of the next few decades, maps had to be redrawn quite a few times. By the end of World War II, it was clear neither Britain nor Germany were going to dominate the twentieth century. The Soviet Union and the United States had already been sizing each other up for several years.
This week, there have been two prominent news stories concerning the U.S.-China relationship. The two states, it seems, have been engaging in cyber "war games" through think tanks, the U.S. aware of China's growing power in this area. On Thursday, U.S. Defense Secretary Leon Panetta publicly accused China of assisting North Korea with its missile program.
You don't need to be worried about China's rise (or the West's maybe-decline) to see a familiar, though probably far less dangerous, re-shifting of power dynamics at work. Maybe China arming North Korea would be, from a world peace standpoint, better or worse than the U.S. arming the mujahideen in Afghanistan or the Contras in Nicaragua. Maybe China's expansion into Tibet has some similarities to the U.S. westward expansion into Native Americans' territory. It's tricky to balance out competing perspectives. But the parallels are tough to miss.
Over the next few decades, however, we may get to watch this pattern play out some more. And colonial Britain, after all, also held Hong Kong. The United States isn't the only world power China has fresh in its memory -- and the U.K. Foreign Office release this week probably won't be the last time imperial pasts suddenly become relevant again.
Without the financial support that many white families can provide, minority young people have to continually make sacrifices that set them back.
The year after my father died, I graduated from grad school, got a new job, and looked forward to saving for a down payment on my first home, a dream I had always had, but found lofty. I pulled up a blank spreadsheet and made a line item called “House Fund.”
That same week I got a call from my mom—she was struggling to pay off my dad’s funeral expenses. I looked at my “House Fund” and sighed. Then I deleted it and typed the words “Funeral Fund” instead.
My father’s passing was unexpected. And so was the financial burden that came with it.
For many Millennials of color, these sorts of trade-offs aren’t an anomaly. During key times in their lives when they should be building assets, they’re spending money on basic necessities and often helping out family. Their financial future is a rocky one, and much of it comes down to how much—or how little—assistance they receive.
The Islamic State is no mere collection of psychopaths. It is a religious group with carefully considered beliefs, among them that it is a key agent of the coming apocalypse. Here’s what that means for its strategy—and for how to stop it.
What is the Islamic State?
Where did it come from, and what are its intentions? The simplicity of these questions can be deceiving, and few Western leaders seem to know the answers. In December, The New York Times published confidential comments by Major General Michael K. Nagata, the Special Operations commander for the United States in the Middle East, admitting that he had hardly begun figuring out the Islamic State’s appeal. “We have not defeated the idea,” he said. “We do not even understand the idea.” In the past year, President Obama has referred to the Islamic State, variously, as “not Islamic” and as al-Qaeda’s “jayvee team,” statements that reflected confusion about the group, and may have contributed to significant strategic errors.
The generation has been called lazy, entitled, and narcissistic. Their bosses beg to differ.
Yes, many Millennials are still crashing on their parent’s couches. And there’s data to support the claim that they generally want more perks but less face time, and that they hope to rise quickly but don’t stick around for very long. Millennials have also been pretty vocal about their desire to have more flexible jobs and more leave time.
But does all of this mean that all Millennials are actually worse workers?
Laura Olin, a digital campaigner who ran social-media strategy for President Obama’s 2012 campaign, says that’s not been her experience. “You always hear about Millennials supposedly being entitled and needing coddling, but the ones I’ve encountered have been incredibly hard-working and recognize that they need to pay their dues.”
Places like St. Louis and New York City were once similarly prosperous. Then, 30 years ago, the United States turned its back on the policies that had been encouraging parity.
Despite all the attention focused these days on the fortunes of the “1 percent,” debates over inequality still tend to ignore one of its most politically destabilizing and economically destructive forms. This is the growing, and historically unprecedented, economic divide that has emerged in recent decades among the different regions of the United States.
Until the early 1980s, a long-running feature of American history was the gradual convergence of income across regions. The trend goes back to at least the 1840s, but grew particularly strong during the middle decades of the 20th century. This was, in part, a result of the South catching up with the North in its economic development. As late as 1940, per-capita income in Mississippi, for example, was still less than one-quarter that of Connecticut. Over the next 40 years, Mississippians saw their incomes rise much faster than did residents of Connecticut, until by 1980 the gap in income had shrunk to 58 percent.
Jeb Bush, John Kasich, and other presidential contenders appease Donald Trump at their own peril.
Give Donald Trump this: He has taught Americans something about the candidates he’s running against. He has exposed many of them as political cowards.
In August, after Trump called undocumented Mexican immigrants “rapists” and vowed to build a wall along America’s southern border, Jeb Bush traveled to South Texas to respond. Bush’s wife is Mexican American; he has said he’s “immersed in the immigrant experience”; he has even claimed to be Hispanic himself. Yet he didn’t call Trump’s proposals immoral or bigoted, since that might offend Trump’s nativist base. Instead, Bush declared: “Mr. Trump’s plans are not grounded in conservative principles. His proposal is unrealistic. It would cost hundreds of billions of dollars.” In other words, demonizing and rounding up undocumented Mexican immigrants is fine, so long as it’s done cheap.
The Republican frontrunner’s abrupt cancellation of a press conference with 100 black pastors is symptomatic of his struggles with African American voters.
“I have a great relationship with the blacks. I’ve always had a great relationship with the blacks.”
So Donald Trump claimed back in 2011. But his bravado induces renewed skepticism this week. Last Wednesday, Trump announced that he’d hold a press conference on Monday to announce his endorsement by a coalition of about 100 black religious leaders. It turns out that wasn’t quite what the black religious leaders had in mind. On Sunday, Trump abruptly canceled the press conference, though the meeting was still on.
Never one to avoid throwing gasoline on a fire when there’s a jerrycan handy, Trump didn’t just chalk the reversal up to a miscommunication, as Darrell Scott, an Ohio pastor who helped arrange the meeting, did. Instead, Trump suggested that the ministers had been subverted. “Probably some of the Black Lives Matter folks called them up, said ‘Oh, you shouldn’t be meeting with Trump because he believes that all lives matter,’” he said.
While Saint Nicholas may bring gifts to good boys and girls, ancient folklore in Europe's Alpine region also tells of Krampus, a frightening beast-like creature who emerges during the Yule season, looking for naughty children to punish in horrible ways—or possibly to drag back to his lair in a sack.
While Saint Nicholas may bring gifts to good boys and girls, ancient folklore in Europe's Alpine region also tells of Krampus, a frightening beast-like creature who emerges during the Yule season, looking for naughty children to punish in horrible ways—or possibly to drag back to his lair in a sack. In keeping with pre-Germanic Pagan traditions, men dressed as these demons have been frightening children on Krampusnacht for centuries, chasing them and hitting them with sticks, on an (often alcohol-fueled) run through the dark streets.
To solve climate change, we need to reimagine our entire relationship to the nonhuman world.
Humans were once a fairly average species of large mammals, living off the land with little effect on it. But in recent millennia, our relationship with the natural world has changed as dramatically as our perception of it.
There are now more than 7 billion people on this planet, drinking its water, eating its plants and animals, and mining its raw materials to build and power our tools. These everyday activities might seem trivial from the perspective of any one individual, but aggregated together they promise to leave lasting imprints on the Earth. Human power is now geological in scope—and if we are to avoid making a mess of this, our only home, our politics must catch up.
Making this shift will require a radical change in how we think about our relationship to the natural world. That may sound like cause for despair. After all, many people refuse to admit that environmental crises like climate change exist at all. But as Jedediah Purdy reminds us in his dazzling new book, After Nature, our relationship with the nonhuman world has proved flexible over time. People have imagined nature in a great many ways across history.
In the name of emotional well-being, college students are increasingly demanding protection from words and ideas they don’t like. Here’s why that’s disastrous for education—and mental health.
Something strange is happening at America’s colleges and universities. A movement is arising, undirected and driven largely by students, to scrub campuses clean of words, ideas, and subjects that might cause discomfort or give offense. Last December, Jeannie Suk wrote in an online article for The New Yorker about law students asking her fellow professors at Harvard not to teach rape law—or, in one case, even use the word violate (as in “that violates the law”) lest it cause students distress. In February, Laura Kipnis, a professor at Northwestern University, wrote an essay in The Chronicle of Higher Education describing a new campus politics of sexual paranoia—and was then subjected to a long investigation after students who were offended by the article and by a tweet she’d sent filed Title IX complaints against her. In June, a professor protecting himself with a pseudonym wrote an essay for Vox describing how gingerly he now has to teach. “I’m a Liberal Professor, and My Liberal Students Terrify Me,” the headline said. A number of popular comedians, including Chris Rock, have stopped performing on college campuses (see Caitlin Flanagan’s article in this month’s issue). Jerry Seinfeld and Bill Maher have publicly condemned the oversensitivity of college students, saying too many of them can’t take a joke.
What I learned from attending a town-hall meeting and listening to students’ concerns
Sometimes it takes a group of young people to set you straight.
For months now, I’ve been reading about college students who’ve been seeking “safe spaces.” They’ve often been met by derision—even the highest ranked Urban Dictionary definition is mired in sarcasm, describing them as having “pillows” and “soothing music” that “allows them to recover from the trauma... of exposure to ideas that conflict with their leftist professors.”
I also had some mid-life skepticism about teenage hyperbole, that is, until I attended a town hall meeting at Duke University (my alma mater) earlier this month. The “community conversation,” as it was called, had been hastily convened to discuss the rash of racist and homophobic incidents on campus. Listening to those students—and watching their expressions—I realized that what’s been happening at Duke is serious, and no amount of sarcasm can disguise the pain and anger on campus, or cover up the real dangers lurking there.