White House Chronicle

News Analysis With a Sense of Humor

Busting Statues Is Like Burning Books

by 2 Comments

By Llewellyn King

Messing with history is not a cool thing to do. But there is a lot of it going on; particularly, pulling down monuments or going after other people’s religious statues. This kind of heresy goes from the grotesque to the downright evil.

Topping my list of the grotesque is Nkotozo Qwabe, a young South African now studying as a Rhodes Scholar, who leads a movement to pull down the statue of Cecil John Rhodes at Oxford and, among other things, to ban the French flag from the campus. Compatriots of this ingrate have already removed a statue of Rhodes at South Africa’s University of Cape Town.

On the evil side is ISIS, and its ongoing destruction of antiquities in Iraq and Syria — most recently, the monumental ruins of the ancient city of Palmyra in Syria. With it, as with their razing of Hatra, Nineveh and Nimrud and other archaeological sites in Iraq, ISIS has turned to dust a world heritage: a cultural heritage and artifacts so precious that they rise above religion.

ISIS and the anti-Rhodes activists are trying to adjust history to passing present values. Knocking down an ancient temple or a statue is, in its way, book burning. It is destroying the record in order to distort the record.

Universities, here and abroad, are vulnerable to the demands of minority groups. Oxford has already removed one Rhodes plaque. At Princeton, students are demanding that Woodrow Wilson’s name be expunged for his support, as they see it, of white supremacy.

Decent people and institutions accede to the inane and foolish wants of minorities to appear reasonable to the unreasonable. Princeton has already gone some way down that slippery slope.

At Oxford, Qwabe is not content with just demonizing Rhodes. He has denounced the French for their colonial and current activities, and compared the French flag to the Nazi flag. And he has criticized Oxford for being Eurocentric. Why would it be anything else? Founded in 1096, it is the second-oldest European university.

Qwabe would have us, and the people of Africa, believe that Rhodes was a villain of unspeakable proportions, practicing racism and genocide. In reality, by today’s standards, he did some bad things and some very good ones, which include funding Qwabe’s attendance at Oxford.

Qwabe’s history is about as shaky as his gratitude. Rhodes was a controversial figure who believed absolutely in British exceptionalism as epitomized in the British Empire. He went to South Africa from England for his health and made a fortune in diamond mining. He entered politics and became prime minister of Cape Colony, on the tip of South Africa. There he seemed very enlightened, establishing a franchise that was open — as open as any at the time — and was not to be matched in South Africa until the fall of apartheid.

Where Rhodes’s dealings get murky is when he financed the push into what is now Zimbabwe. Rhodes defrauded the king of the Matabele, Lobengula, in the south of the country, but saved the Shona tribe, in the east and central region, from certain extinction at the hands of the Matabele, a newly arrived offshoot of the Zulus in South Africa who conquered lesser tribes, killed the men and boys, and forced the women into polygamous marriages.

Another good thing that Rhodes did was to cut off a chunk of South Africa, then known as Bechuanaland, now Botswana, from control by the Afrikaner Boers in 1895.

Rhodes also lavished his wealth on universities, including his alma mater Oxford and South African universities, including Cape Town, located on his former estate, and Rhodes, the eponymous university.

Rhodes did some reprehensible things but he believed in the public good as saw it — that being a manifestation of the British way of life, justice and values. Obliterating Rhodes’s historical role, and the few statues that point to it, is to meddle with the truth.

This same poison is at work on U.S. campuses, where student radicals bar speakers they disagree with from appearing. Punishing the memory of the great figures of history because they fail the social acceptability tests of the present is a disturbing part of the current academic scene, where free speech is under attack and free ideas are doctored to fit the values and prejudices of the moment.

There is a linkage between the thinking that is destroying the precious monuments of pre-Islamic civilization and punishing the memory of Rhodes and Wilson. The difference is only in degree. — For InsideSources


Republican Graybeards: ‘Let Romney Be Romney’

by Leave a Comment

 

The scene is the Veterans of Foreign Wars National Convention in Reno, Nev. Enter Mitt Romney stage right, dressed as Rambo.

This typecasting goes with the territory for Republican presidential aspirants. None going back to Richard Nixon has been able to resist it because that is what the base wants. The base wants to believe that their man will bound on the world stage with a dagger between his teeth, swathedin belts of ammo, an assault weapon at the ready and a brace of grenades on his belt,  ready to toss at anyone who does not toe the line

The most dangerous part of this metaphorical macho get-up for Romney is the one that is not seen. It is the script by the likes of John Bolton, George W. Bush’s U.N. ambassador, with editing by an assortment of Bush-era neo-cons, and some old-time Cold War warriors from the Bush and even Reagan era.

One of these men, a former secretary of defense, told me at the time of the Iraq invasion: “At least the Arabs will respect us now.”

In truth, the Arabs got quite a different lesson. It is one that all empires learn eventually: When you invade, you reveal yourself in ways you would rather not have.

One of the many sad lessons of the Iraq and Afghanistan invasions is how after brilliant military performances, we fell apart in both countries with inter-agency squabbling, a lack of planning and terrible naivety in the White House, the Pentagon, the State Department, and the Agency forInternational  Development. Worse, the CIA either did not know or was not heeded about conditions on the ground in either country. Is it possible that no one told George W. Bush about the Sunni dominance of the Shia majority in Iraq? But that is true. Money, lives and respect have been lost.

Conservative foreign-policy thinking is, it seems to me after decades of talking with conservatives about foreign policy, unduly influenced by two aspects of history, both British.

The first is the British Empire. I was born into it and spent the first 20 years of my life in one of its last embers, Rhodesia. Conservatives are right to admire much of the British Empire. It was a great system of trade, education and, much of the time, impartial justice.

It rested on two planks: military superiority and huge confidence in British superiority. Call it British exceptionalism. Its unwinding in Asia and Africa had different causes that led to the same result.

In Asia, and particularly in India, which then included what are now Pakistan and Bangladesh, the end came when the idea of the British as a kind of super-race with their “show” of ceremonies, from tea to parades, plus military and civil skills died. Indians started traveling to Britain, particularly in Victorian times, and were appalled at the squalor they found in British slums. These people were not that super.

In Africa, the end came because of a general sense after World War II that self-determination was the way of the future.

What hastened everything was not only a change in moral perception but also the proliferation of small arms.

Churchill famously said: “I did not become the King’s first minister to preside over the dissolution of the British Empire.” But it was dissolving. Britain’s main loss, looking back, was to its pride.

The other British history lesson that is misread by conservative foreign-policy analysts in the United States is Munich.

Certainly when British Prime Minister Neville Chamberlain waved his piece of paper on Sept. 30, 1938 and declared, “peace for our time,” he was a hero. He was a hero because just two decades earlier, the British Empire had suffered 3.1 million casualties in World War I.

Churchill knew that this wound was open. He did not refer to the courage and sacrifice of that war when seeking courage and sacrifice in a new war. Also, Britain was not ready for war; rearmament, urged by Churchill, was still in its infancy.

Many old-line Republicans tell me that Romney is not a man who will be marched around by those who brought us Vietnam, Iran Contra and Iraq. He is smarter than that.

They believe that when the time comes, if it comes, President Romney will be Romney. Not Rambo. — For the Hearst-New York Times Syndicate

Anatomy of the Underclass in Britain

by 2 Comments

Societies, like soup, need to be stirred from time to time. Britain has erupted into rioting and looting because of too much welfare, too little opportunity, too few jobs, too little education, but mostly because of a kind of social calcification.

While the old British class system, born of land aristocracy and later incorporating business-derived money, exerted downward pressure on all the levels, modern Britain, which has been forming since the end of World War II, is a more liberal place.

Aspiring Britons are no longer despised by other Britons by the way they speak, as George Bernard Shaw said. Upward mobility is easier than ever, though probably less so than in the United States where it is almost a constitutional right.

However, the new liberalism in business and the arts has been at odds with a different liberalism at play in government policies. It is the liberalism of providing for the needy. The result has been the growth of a new social order: the underclass.

The state, under both Labor and Conservative governments, has sought to save ever-larger numbers of people from all the agonies of life at the bottom. But instead of achieving this it has created a new citizen, tethered to the state in all aspects of life, including health and child care; job training instead of a job; unemployment income that can last a lifetime; plus money for having babies, and arguably money for not getting a job.

Where this liberalism has failed is the one thing that it is reasonable to ask of the state: to educate the children. Public education in Britain is as ramshackle and as fraught with problems as it is in America.

If you fall through the cracks in Britain kindly hands will comfort you, pay your rent, give you money, pretend to educate you and pretend to retrain you. They will also possibly trap you at the bottom, but they will certainly trap your children.

Life at the bottom is survivable in Britain — more so than most countries, including the United States. But it is corrosive and it has produced a culture of sloth, vulgarity, casual parenthood and celebrity adulation. The life is coarse and fueled by relentless television-viewing and boozing.

These are the people who have been rioting across Britain, producing television images not reminiscent of Britain but of the intifada on the West Bank: hooded youths stoning the police and torching cars and buildings.
What to do? Liberals will call for more of what has not worked: more social initiatives, more youth centers, more a job training and remedial education. Conservatives will call for harsher treatment: more better -armed police, longer prison sentences and talk about family and morals.

More difficult to address is why so many of what was the working class have fallen to the bottom, and why society continues to stratify.

First, there is the loss of the Empire. The British were always able to change their luck by going “out to the Empire.” At one time, young people could remake themselves in distant British lands, from Kenya to Burma or Canada to New Zealand. There were incentives not to stay put but to go forth. It was a great social safety valve.

The other loss was national service — even more important to the well-being of the body politic in Britain than in America. Lacking our social and geographic mobility, the draft provided skills and launched careers. Also for stratified Britain, it reminded people in one social strata about the existence of people in other strata.

A very distinguished musicologist, Bernard Jacobson, has always benefited as a writer by his superior touch-typing skills. He was taught these by the Royal Air Force, which quickly realized that this dreamer from Oxford should not be allowed near an aircraft.

John Adams, a management and public affairs savant in Washington, was serving with British forces in Korea when word came through the radio on a tank that Winston Churchill had won the election of 1951. Bravo! Adams cheered, but the rest of his squad booed. He looked at them with new eyes. They were all Brits fighting in a foreign land, but they were of different backgrounds.

Denis Nordin, popular here on the BBC radio program “My Word,” credited World War II for liberating young Jews — cockney accented Jews like himself — to have a career in the theater. Vidal Sassoon, the hairdresser and cosmetics mogul, said the same thing.

As the underclass of Britain, modern only in that they have cell phones, rampage, the question is what will stir the pot this time? What will bring the bottom to the top the next time? – For the Hearst-New York Times Syndicate

Tea Party Inspires Memories of Another Time

by 1 Comment

 

I should feel quite at home at the tea parties. I was present at the last round of them. It was another country and another time, but the anger was as genuine, the sense of betrayal by the political class was as real, and the idea of an endangered heritage was as painful.

Also, then as now, there was a certain disconnect from reality.

The place of these tea parties was throughout the dwindling British Empire. There, middle-aged people, who had spread the concept of British exceptionalism and borne the Second World War, felt everything they had built and fought for was slipping away.

What was seen as a terrible leftward drift was opposed virulently by a phalanx of patriotic organizations, but most notably the League of Empire Loyalists, founded in 1954.

The Loyalists were good yeomen who loved the Britain they believed had existed and was endangered, along with the position of Britain as the world’s dominant power. They believed in Britain’s special writ to civilize the world, police it and sometimes settle it. Compared to the militarists of the 18th and 19th centuries, these were soft imperialists but believers nonetheless, held together in a loose federation throughout the British colonies and dominions.

In Britain, the Loyalists formed a political bloc on the far right of the Conservative Party. They were on the fringe in Britain, but they were taken seriously in the colonies as a legitimate expression of wide discontent with the decline of British traditions, British leadership in business and British moral authority.

Loyalists inside and outside Britain railed against politicians in London, much as today’s Tea Party activists rail against Washington.

In Britain, support for the Loyalists was limited because so much had already changed. The British public had already accepted the dissolution of the empire; after all, its jewel, India, was gone.

Although the Loyalists raged against non-white immigration into Britain, this had not yet been identified by most people as a society-changing occurrence. Mainline British Conservatives feared that the leader of the loyalists, Arthur Chesterton, had been a fascist sympathizer in the 1930s. Even though he had broken with the fascists and written a book about it, he was still suspect.

Where I was in Rhodesia, the Loyalists were seen as the hope for saving Britain, of returning her to greatness and somehow turning the clock back to “the good old days,” whenever they were imagined to have been. Many, including my parents, believed the Loyalists would bring about a glorious new Elizabethan era under the young Elizabeth II, who had been crowned a year before the founding of the League of Empire Loyalists.

For those outside of the British Isles, the league was back to the future. But in London and across Britain, the Loyalists were just a right-wing pressure group (known in Britain as a “ginger group”), claiming support from a handful of Conservative Members of Parliament but shunned by the Tory leadership. In the United Kingdom, they were sidelined as “Colonel Blimps,” a satirical comic figure who ridiculed the conservative middle class and had been enshrined in criticism by George Orwell.

The League of Empire Loyalists lasted 10 years, but its aspirations were sealed after six years with Prime Minister Harold Macmillan’s “wind of change” speech. The league’s domestic issues — the fight against socialism, the uncontrolled flood of immigrants from Asia and the Caribbean, and the growing power of the unions — were taken up by more sophisticated entities, like The Monday Club, operating inside the Conservative Party.

There is a limit to the analogy of the Tea Party movement to the Loyalist movement of the 1950s and 1960s. But the people are eerily the same. They share a decency, the sense of being let down and the feeling that something has to be done. In the British case, nothing was done until Margaret Thatcher much later addressed some of the concerns of the Loyalists (unions, state ownership, immigration and global stature). She did not bring back the empire, but she did make the Brits feel a lot better about not having it anymore.

Who will do that for the good people of the Tea Party movement?

Remembering the Last of the British Empire

by Leave a Comment

 

<!– /* Font Definitions */ @font-face {font-family:”Cambria Math”; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:-1610611985 1107304683 0 0 159 0;} @font-face {font-family:Calibri; panose-1:2 15 5 2 2 2 4 3 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:-1610611985 1073750139 0 0 159 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:””; margin-top:0in; margin-right:0in; margin-bottom:10.0pt; margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:”Calibri”,”sans-serif”; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:”Times New Roman”; mso-bidi-theme-font:minor-bidi;} .MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:”Times New Roman”; mso-bidi-theme-font:minor-bidi;} .MsoPapDefault {mso-style-type:export-only; margin-bottom:10.0pt; line-height:115%;} @page Section1 {size:8.5in 11.0in; margin:1.0in 1.0in 1.0in 1.0in; mso-header-margin:.5in; mso-footer-margin:.5in; mso-paper-source:0;} div.Section1 {page:Section1;} –>

The black Humber Super Snipe, a British luxury car with a soft, American-type suspension, pulled in front of a teenager wearing a coat and tie. The boy dodged around the front of the car and got in next to the driver.

The driver needed a large car because he was a very large man, over 300 pounds. He had a big face to go with his big body and even bigger eyebrows. It seemed that the only exercise the man got was changing gear in the car.

Not only was he a big man in a big car, but he also had a big job. A very big job. His job was so big he could have had a police escort, bodyguards and a chauffeur.

He could have traded up the car to a Rolls or a Bentley, but he liked driving this particular car to work in the bright sunshine. There was nearly always bright sunshine, so no weather forecasts were issued for six months of the year.

The man and the boy were talking animatedly as the car stopped to pick up another passenger: a shoe-less African laborer. After exchanging a few words in the man’s native language, the driver and the boy went back to talking politics.

The driver was well qualified to talk politics. He was the prime minister of the Federation of Rhodesia and Nyasaland, comprising the self-governing colony of Southern Rhodesia and the British Protectorates of Northern Rhodesia and Nyasaland, now respectively Zimbabwe, Zambia and Malawi.

He was Sir Roy Welensky, reviled in much of the world’s press as the last great colonialist: a scoundrel who stood between the legitimate aspirations of the indigenous people of Africa and their white overlords.

The critics missed the substantial difference between the struggle by men like Welensky and the growing evil on the southern bank of the Limpopo River: apartheid in South Africa.

The uncouth boy, who had the temerity to argue with the prime minister, was myself. And the barefoot laborer was part of the great silent majority about whom the white minority was always arguing, including my daily exchange with the prime minister.

I was in my second year as a journalist and Welensky was still giving me a lift, as he had done when I was in school. Sometimes he would chide me on articles that had appeared in English newspapers, but always with good humor.

The prime minister’s office was on the edge of Salisbury, now Harare, but close enough to everything so that a ride to his office was a ride into town.

This day was in 1957. I remember it because I was about to move out of my parents’ house and to lose my daily briefing from the prime minister.

I also remember it because Welensky was being castigated in the British press as a racist, a monster, a white supremacist and a tin-pot dictator, elected only by the white minority. He was none of the former, but the latter was true.

Ever since then, in my travels around the world, I have been asked, “What was it like in Rhodesia then?” The answer is, it was like the weather — a bit unbelievable. There was this small number of Britons trying to recreate the best of the British Isles in the middle of Africa. The impediment was that another people were already in residence: the Africans.

Twenty years before Welensky became my chauffeur, Evelyn Waugh, the English writer, had described the white Rhodesians as having a “morbid lack of curiosity” about the indigenous people. He was right. If the Africans behaved like black Englishmen, well and good — otherwise they were better off as subsistence farmers. The administration of Africans was to be fair, kind and, above all, paternal. The whites were in the intellectual sway of Rudyard Kipling and Winston Churchill, convinced of an innate moral and cultural superiority.

All this only really applied to Southern Rhodesia. Despite the “federation,” Southern Rhodesia was where the British had chosen to live a special existence as a “self-governing” colony. Northern Rhodesia and Nyasaland were protectorates, their future independence assured. Another way of saying “protectorate” would be “not suitable for white settlement.”

What the British had wrought was a paternal masterpiece, where all the indigenous people in Southern Rhodesia were in a kind of welfare state. A servant class, people who knew their place.

The state of people in Cuba today is reminiscent: no rights but survival services. Employers had to provide each servant with 15 pounds of cornmeal a week, some meat three times a week and, if the employee was in domestic service, accommodation.

Medicine and schooling was available, as resources allowed, and both were spotty in delivery. Segregation was enforced.

The British withdrawal from India in 1947 signaled the beginning of the end of that way of life in Southern Rhodesia and Kenya.

It also was the end of innocence and 50 years of peace under a system that had developed in an eddy of the once-mighty British Empire