Homeward Bound

Sitting in Heathrow now, short wait this time, thank God.

I have a long entry on the use of archives waiting in my drafts box, but it’s going to take about a day once I get home to get the little buzzing out of my brain.

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Thumbs on the Scale

I’m catching up now with events in Lebanon. Every single time I have travelled to southern Africa, a major Middle Eastern crisis has begun right after I arrived. I realize that given how often such crises unfold, that’s roughly like saying, “The sun comes up in the morning whenever I visit South Africa”, but still.

I don’t have a lot to add to what’s being said in many venues. The disproportionate character of Israel’s response strikes me as being both unwise and unjust, and the same for unqualified American support for those actions. The unwise part seems more pertinent: the actors in this situation (including Hizbollah and Hamas) have a deeply flawed understanding of cause-and-effect, of the likely outcomes of what they’re doing. But then, what else is new in the Middle East?

I am a stickler for consistency, so I also really do struggle to understand how we can fiercely act in response to terrorism, defined as deliberate attacks on civilian populations, and then find ways to justify or excuse military action which either has enormous effects on noncombatants or which even appears to deliberately target them.

Crooked Timber draws attention to a particularly egregious case of such excuse, Alan Dershowitz’ argument that civilians in Lebanon aren’t civilians if they stay in their own homes and communities. At the least, his definition of “civilian” and “combatant” would clearly apply also to Israelis who stick up for the legitimate right of their nation to defend itself and seek the freedom of its soldiers. Or, as one commentor at Crooked Timber observes, it would seem to be roughly the same logic as Ward Churchill’s justly infamous argument about “little Eichmanns”. Not seeing a lot of cries for Dershowitz’ resignation just yet, but I’ve been out of touch.

I guess that’s just me hobgoblinly dreaming of consistency again. Asking for that in this case is obviously unrealistic, it always is. It’s one thing to say, “Israel has no choice to fight Hizbollah in this way, horrible as the costs are”. I think that’s still wrong, but it’s something that some kind of meaningful debate could form around. There’s no question that Israel has some difficult, maybe impossible quandries to struggle with in trying to legitimately defend itself. But to try and categorically justify what’s happening on the logic that some civilians are less civilians, that they’re all legitimate targets: how is that different from terrorism?

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From the Archives

British South Africa Police, March 31 1952
Security Branch Memorandum No. 64

Report on a meeting of Nyasaland and Northern Rhodesia Congress members in Que Que reserve, March 23rd 1952, about 24 people

“The following points will serve to illustrate the course of the speeches:

1. Natives are being ill treated in Southern Rhodesia.
2. If you try to build a store here, it is visited by Europeans who try to arrest you so that your store will be taken away.
3. There is no time to pray to the Queen because we are always carrying heavy burdens on our heads.
4. All natives are being chased across the Zambesi where there are many lions and nothing is prepared.
5. We want to be a third British race. So far only Asiatics and Europeans are British.
6. No recognition has been given to the African war effort. The King had told African ex-soldiers how pleased he was with them. Mr. Huggins is the one who is doing these bad things.
7. Mr. Huggins wants to make other countries like Southern Rhodesia.”

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From the Archives

Marwick Papers, File 10. Killie Campbell Africana Library, Durban.

Chief C.J.L. Kekana to J.S. Marwick, May 2nd 1901

“Honourable sir
I am from home
Now I let you know that my place is not realy saved Sir I beg you to permit me to go home next week now what I am telling you is this sir, I am beg you to know to give me the privilege about Mr. Pretorius. If wants to kill me I must fight with him, he is getting mind of killing me well of cause if he do so I will kill him if he is strong he will kill me if he is weak I will kill him.
Sir be of so good to permit me
To home on the same day
What I will mention
The time I will call there

I remain truly yours obedient servant,”

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Whigging Out

A lot of people were wondering, in the aftermath of the investigation into Ward Churchill, about whether many scholarly works have the same kind of dubious manipulations of evidence when examined closely. Quite a few people inferred from the apparent reluctance of many faculty to routinize such scrutiny that where there is smoke, there is fire.

I really don’t think that’s the issue for many scholars in the humanities and social sciences. Part of it, as I’ve suggested before, is that we know that some people with very valuable insights and ideas are also prone to odd parsings of texts and evidence. Foucault is a classic case of it. Even if you disagree with him on every philosophical particular, his work is still “good to think” for a practicing historian. If nothing else, he leads you to think about some things having a history that you never were inclined to regard as historical before. We also know that scholarly lives are in motion, and people who write a crap book at some point in their lives also write fantastic work at other points. That’s true even in the sciences: you don’t toss out path-breaking scientific work simply because the person who did it at a later point in their life turns into a raving loon.

I think thought that many of us twitch a little at the thought of microscopic scrutiny because we never quite make peace with the heuristic and practical limitations that we place on our research projects. That was brought home to me this past week when I read through a colleague and friend’s paper at our conference. She’s writing a transnational history of skin lighteners, and her work to date on the subject simply blows my mind. She’s found out all sorts of amazing things, and developed some really interesting interpretations of that history at various key points.

The reason her paper also makes me feel odd is that my first book addressed skin lighteners a bit. Reading my friend’s paper, I feel excitement but also a kind of strange sense of shame. Why didn’t I know all this then? Did I stop my work too soon? Not read enough? Not look at enough? She’s found sources, materials, facts, that I couldn’t even have guessed at when writing in 1989. Nothing that contradicts anything I said, or makes me out to be fundamentally wrong, but there’s just so much more information, nuance, texture.

I ought to feel great about this. It’s the normative picture of knowledge that we paint for outsiders, about how knowledge gets richer and better and deeper as time goes on. In the sciences, I think there’s far less anxiety about having past work revised, overturned, superceded, though even there, plenty of people rush to the barricades of the paradigms in which they were raised. In the humanities, I think the conflation of the personal quality of mind of scholars and the scholarship that they produce is what makes this kind of progression of knowledge an anxious rather than invariably welcome phenomenon. We are our books and articles, in some fashion, and so when someone comes along and says, “You were wrong” or “You didn’t know enough” or even just “There’s so much more to it”, you often feel a kind of faint twinge to the ego, an implied rebuke. It’s wrong to feel that or think that, but hard to shake the sensation nevertheless.

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Dear Diary

Bill Tozier recently wrote about archives and historians, about the difference between researchers who are alive doing scholarly work in simultaneous relation to other researchers who are alive, on topics that are being produced as knowledge in the here and now and historians who read documents by dead people, about dead people, struggling to figure out what those documents meant.

Every time I spend time in an archive, which I love to do, I think about these issues. The thing that you don’t fully appreciate when you begin your work as a historian is that the archive is like the fossil record. We have fossils of animals that happened to wash into areas favorable for long-term preservation, from animals that happened to have bodies that preserved fairly well. That might be a lot of the organisms that have existed on Earth or maybe only a small sub-selection of them, depending on your view of the fossil record and evolutionary process.

Documents end up in archives for all sorts of reasons. Sometimes because of extremely rigorous governmental or institutional rules about the preservation and filing of records, but that is often only the most recent era of document creation. Sometimes because records had a direct functionality for some kind of social process where history needed regular remembering: records of land tenure, or parish records of demography. More often the kinds of documents I like end up saved for more idiosyncratic reasons. A family, a person, is a pack rat and keeps everything, donates it at some point to a nearby library or archive or museum.

The thing you realize that you understand less about as time goes on (while knowing more) is the hidden rules and structures that govern different kinds of documents. Historians have a tendency to look past what is typical or average in a document. I read a diary yesterday that was a record of life in Bulawayo, Southern Rhodesia, from 1898-1900 written by a young white woman travelling from Johannesburg to live with her brother. I was reading it rather speculatively before I got into the really juicy espionage reports by the British South Africa Police.

Some of the diary is most interesting for what it doesn’t seem interested in. It records the minutae of everyday life but the author says virtually nothing about Africans, nothing at all. (This is like reading Rhodesian papers in the early years of the 20th Century, in which lawn bowling scores often appear to be more important by far than the lives of Africans.) I think there is one passage where she mentions feeling nervous when left alone on a trip into the countryside with two African drivers.

But it’s not clear what that means, because it’s a very structured genre of document. There’s a great deal else that she doesn’t talk about in her diary. There’s nothing reflective about her life. Once or twice she mentions experiences that she feels are “naughty” which she says she will not record herein, and it’s hard to tell whether that means a vaguely bawdy joke, a political discussion, making fun of the local pastor or making out with a local man. Much of her diary is essentially a record of routinized domestic labor, of household productivity: a goodly portion of her entries go something like “Very busy day: sewed socks, made lunch for guests, took nap, went to bed exhausted”.

You can be mislead by this document in so many ways unless you know something of what it meant for most people of her life circumstances to be keeping a diary at that point in time. It wasn’t a place to confide secret crushes on Reggie or Archie or Jughead and locked away in a cupboard, or a place to meditate on one’s life. But knowing more about the form at that moment in time in that place doesn’t answer the questions about meaning. What can I say about her, about her time and place, about anything at all, even knowing something about the nature of diaries? I still only have the diaries that happened to end up in archives, for whatever reason, which include some like this one and others which are more idiosyncratically personal and reflective. Is it meaningful that Africans weren’t part of the landscape she noticed or observed? Maybe. Does that mean she wasn’t seeing them at all, or that she was seeing them too much, too anxiously? A single document, maybe a whole archive, can’t really answer those questions readily for a historian. Experience with interpretation helps, but so does instinct and empathy.

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More From the Archives

British South Africa Police, Security Memorandum on Native Affairs No. 67, June 27 1952.

“It has been reliably reported that the following conversation took place between a European lady sales assistant and an African in a bookshop on the 19th June 1952:
African: ‘By the way is it strictly necessary to address me as ‘boy’?’
Assistant: ‘That is the way I usually address Africans who come into the shop.’
African: ‘Some of us can read, you know.’
Assistant: ‘So I believe.’
African: ‘If this sort of thing continues there is bound to be quite a lot of trouble. When I was in London some weeks ago nobody there addressed me as ‘boy’, only as ‘Sir’. It appears that London is an excellent place to live in.’
Assistant: ‘Then why don’t you go and live there?’”

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Today’s Fun Quote From the Archives

March 6, 1953. British South Africa Police, Security Branch Memoranda on Native Affairs.

Memorandum Number 75.

“VICTORIA FALLS
Three letters were found in the Victoria Falls area recently. One envelope bearing Northern Rhodesia postal stamps was addressed to the MAOTSE TUNG Leader of the Communist Government c/o Victoria Falls Airways, Victoria Falls. The writing is African style. No letter was enclosed. No great significance is attached to the matter.”

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You Have No Idea

Margaret Soltan in the last couple of months has sometimes posted links to stories about the wretched state of many European university systems once you go below the level of the elite few institutions at the pinnacle of a given national system in Europe. Such universities are poorly resourced in almost every respect and burdened with indifferent and ridiculously hierarchical bureaucracies both inside and outside the university. Even systems that were previously not so badly off have been increasingly loaded down with utterly counter-productive forms of bureaucratic rationalization and attempts to improve “productivity”, as in the case of British higher education.

South Africa’s universities have long been staffed with simply amazing, world-class academic talent. The output of South Africa’s historians, for example, is the central scholarly fact of my own field of specialization, structuring every research project and academic debate. When apartheid died, the new South Africa inherited a system whose top institutions were comparable to prestigious institutions anywhere on the planet. It also inherited a system whose less selective or well-funded institutions were among the many victims of apartheid: dumping grounds, often a cruel joke aimed at hurting rather than helping the black majority.

There’s no question that a new South Africa needs new universities, and needs new purposes for its universities, new directions. There are a lot of people who need training, jobs, everything that a good educational system can provide, at all levels of instruction.

Of the things that made me nervous contemplating the directions South Africa might take, universities were high on my list. There was the possibility of a kind of “catastrophic success” that several postcolonial African nations had with deracializing educational systems. Before Zimbabwe fell to far greater disasters, it had a problem with producing far more highly trained high school and university graduates than the economy could possibly absorb. That’s not so terrible though. What would be worse is taking all of the accumulated strengths of the best South African universities and destroying them with ill-conceived smash-and-grab forms of bureaucratization and nationalist ideological programs.

I would say, based on a lot of reading and listening this past week, that there is a serious danger of that happening here, both the squeezing of existing universities to conform to narrow nationalist agenda and the intrusion of numerous ill-advised schemes of bureaucratic monitoring and reporting, as well as programmatic reorganization.

A lot of what I’m hearing about is being done in part to achieve greater centralization, ostensibly for better implementation of government objectives, and for reducing what bureaucrats now see as problematic forms of academic autonomy and independence. I’m not going to go into the details, except to say that a couple of the things I’ve heard about or read about from a variety of sources have made my jaw absolutely drop.

This is one of the things I’ve struggled desperately to get some of the internal and external critics of academia in the United States to understand. The people who are calling directly for new forms of governmental oversight or new regimes of internal bureaucracy within universities should really know better, but even some of the critics who don’t directly ask for anything of this sort (or who claim not to be doing so) have to recognize the dangers in the kind of complaints they’ve offering, at least in the manner they’re being offered. A lot of the same kind of talk elsewhere in the world is the direct cause of the ruination of higher education. The people who think American higher education is similarly ruined or valueless seriously have no understanding of just how bad things can get, and how quickly they can go bad.

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Correctness and Knowledge

I’ve made it clear that I don’t have any respect at this point in my life for most forms of identity politics, which I think is a broader and more potent term than “political correctness”. Occasionally, however, I’m reminded of some of the valid things people were trying to accomplish initially in that manner, and of the more modest ways we could support some of those objectives.

What made me think of this subject in the past week was my own reaction when I climbed a high trail near Ithala Game Reserve in KwaZulu-Natal in South Africa. The first reaction was the simple one that most of us have when we’re high up in a beautiful place and have a spectacular view of the surrounding countryside: wow.

Then something else kicked in and I thought to myself, “This is the landscape that humanity evolved in. This is the primal landscape that created us.”

And then I thought, no, you shouldn’t think that, that’s not right. Why should that occur to me? Well, first off, because of course isn’t actually quite right: the savannah of southern Africa might not be the primary site of hominid evolution, that’s eastern Africa. But there were hominids here very early, and the landscape in savannah areas of southern Africa is broadly similar to eastern Africa.

More importantly, it was the part of my mind that is trained in the history of this region saying that, cautioning myself to not think of this landscape of lying outside of history, as being primeval or primitive. There’s a lot tied up in that thought. Most wilderness landscapes in the world today are misperceived by many of their most devotees as lacking in human presence, as being what the world looks like before and outside of humanity. That’s just not so. The wilderness of the American West is a human-produced landscape, not just recently, but before European settlement. So too the view from Ithala.

The hills I was looking out over were hills that shaped the 18th Century formation of Shaka’s Zulu state and the various movements of peoples that resulted from it, what historians have come to know as the mfecane. Before that, other histories of movement and state-building, of defining peoples and ways of life. And they were also a landscape affected by later waves of European settlement and by apartheid. I was looking out at history as well as prehistory.

You can make that point in a simple way, as a way of imparting knowledge. Why, then, is there that little censor in my mind, that little sense of guilt at the thought of homo habilis creeping across the hills? Because it’s not entirely a innocent thought. The landscapes that get automatically envisioned as historical, as full of the knowable actions and experiences of recent humanity, are often the landscapes of the West. What we think about what we see before we really think isn’t just incidental: it’s a structured response with a history in its own right.

But it’s silly that reflecting about this should make me, or anyone else, feel guilty, or that it should lead us to push away a true and valid experience or sensation of place or person. That’s where some scholarly responses lost their way, when they started to slide into trying to inhibit what people already know about the world rather trying to complicate and enrich what we know. You can learn to see many things at once, after all.

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