Lahore Fort is located in the city of Lahore in north-eastern Pakistan. The fort has a rich and varied history, and the basis of the current fort came in 1566 under the Mughal Empire. It was later altered during the Sikh and British eras. Khadija Tauseef explains.

Lahore Fort in 1870.

Lahore Fort in 1870.

Jahangir’s Quadrangle 

Jahangir’s Quadrangle is the largest quadrangle, which occupies the northeast corner of the fort. It was originally made by Emperor Akbar but a fire destroyed it, later it was repaired and completed by his son, Jahangir in 1617-18 AD. Along the northern wall lies the Bari Khawabgah (sleeping chamber) of the Emperor Jahangir; the warm climate caused the buildings to be made with large pillars, open from all sides. Curtains were all that provided privacy to the Khawabgah. The British saw no use for such an opulent structure, so they sealed up its sides and whitewashed the exterior. Turning it into an arms store, used to keep the soldier’s weapons. The quadrangle is surrounded on both sides, east and west, by a row of dalans (doorways). The dalans were converted into a single residential unit, for military units. The pillars that had been decorated with motifs and animals were removed and dalans made into very simple living quarters. Even the passages that led to the underground chambers were sealed away. 

In the middle of the courtyard were fountains that were said to shoot water up to the sky. The British completely altered the landscape - the gardens and fountains were filled in. By leveling the ground, they were able to turn the area into a badminton court for recreational activities. It is hard to imagine that the place where once dancers and musicians had performed for the Mughal emperors was now buried under the ground. This process damaged the fountains and it would take many years before they would be restored. 

The Diwan-e-Khas-o-Aam, stood opposite the Khawabgah. It was here that the British were able to erect a small hospital and dispensary. This was just one section. The Sikh era’s contributions, Haveli’s of Kharak Singh and Mahrani Jinda, were left as they were.

The Diwan-i-Khas. Source: Muhammad Ashar, available here.

The Diwan-i-Khas. Source: Muhammad Ashar, available here.

Shah Jahan’s Quadrangle

Shah Jahan is known as the great ‘architect king’, the buildings that he had commissioned are scattered throughout the Indian subcontinent. It thus goes without saying that he contributed some of the most elegant structures to the fort. This quadrangle of the fort only contains two buildings and a garden; Shah Jahan’s Khawabgah, the Diwan-e-Khas and the Char Bagh. Starting with the Diwan-e-Khas or the hall of private audiences, this was the last Mughal addition to the Lahore Fort by Shah Jahan. Its construction was over seen by Wazir Khan; square in plan having three sides with lobed arches. Its northern façade has delicate jail screens that once overlooked the River Ravi. In the center of the pavilion sits a shallow fountain. This was the place where the emperor would sit and meet with dignitaries and ministers. The Diwan was completely made of white marble. Such a structure would have had an appeal for the British residents. It is only natural that the British needed a place of worship within the compound. And so, they converted the Diwan-e-Khas into a garrison church in 1904 AD. In order to do so, they once again had to close the openings, but unlike Jahangir’s sleeping chamber, they used glass. They also filled in the elegant fountain with concrete and blocked the jail screens. One can only imagine how it may have felt, sitting reading hymns in the same location where the Mughal King once sat conducting his business in the presence of ministers and nobles.

The opposite side of the Diwan-e-Khas has the Khawabgah-e-Shahjahani, Shah Jahan’s sleeping chambers, which was also made with marble. In contrast with the Diwan-e-Khas, this was one of the earliest buildings commissioned by Shah Jahan - as naturally a king required a grand room for his slumber. In its heyday, it truly was a sight to behold; decorated with mirrors and ornaments. The candlelight would dance off the mirrors, illuminating the entire quadrangle at night. In front of the rooms are fountains, which would cool the wind during the hot summer nights, an ingenious cooling system that the Sikhs also made use of. Unfortunately the original finishing and designs of the building were seriously compromised during the Sikh era. The British saw no use for this place, so it fell to ruin.

 

Conclusion

The British made use of the fort as they saw appropriate. Both quadrangles help to propel the understanding that buildings were made to suit the needs and purposes of its inhabitants, even revealing the personality of the people who ordered their construction. The Mughals built grandiose buildings and decorated them with gems and motifs. These structures were constructed to add to the appeal of the fort and be pleasing for the eyes. On the other hand, the British saw no need for such huge buildings, therefore it only made sense to minimalize them to fit their own wants. Architecturally Lahore Fort is very diverse, it allows us a window into the past. Even though much of its monuments have been changed, the majesty remains.

 

What do you think of Lahore Fort? Let us know below.

References

Rehmani, Anjum. Lahore: History and Architecture of Mughal Monuments. Oxford University Press.

Ahmad, Nazir. Lahore Fort (A Witness to History). Lahore: Sang-e-Meel, 1999.

Nadiem, Ihsan H. Lahore: A Glorious Heritage. Lahore: Sang-e-Meel Publishing, 2006.

Qureshi, Tania. Jahangiri Quadrangle – the emperor’s footprints in Lahore Fort. Daily Times. November 24, 2018.

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AuthorGeorge Levrier-Jones

World War I is of course one of the most important wars in modern history, and of the key geo-political aspects of the war was the formation of the Triple Entente between Britain, France, and Russia. These Great Powers with overlapping interests were not necessarily natural allies in World War One, but the nature of international affairs in the preceding decades pushed them together.

Here, Bilal Junejo starts a series looking at how the Triple Entente was formed by considering the impact of the formation of the German nation in 1871 on other European countries. In particular, Austro-Russian tension in the Balkans and Franco-German tension on the Rhine, and a paranoia in Berlin is considered.

Otto von Bismarck, a key person in the early days of the German nation.

Otto von Bismarck, a key person in the early days of the German nation.

The outbreak of the First World War in 1914 remains, to date, one of the most formidable events in the entire history of mankind. The world, as we presently know it, owes the greater part of its lineaments to that carnage which pervaded Europe and her many empires for four years, and the (happy) abortion of which drastic upheaval might have resulted in contemporary atlases manifesting radically different features from those that happen to adorn it today. By 1918, many empires had evaporated and new states emerged in their stead; older powers were humbled and eventually supplanted by newer and bigger ones. The process that commenced in 1914 reached its apotheosis in 1945, when the losers of the First World War— who had fought in the Second specifically to reverse the verdict of the First— emerged as losers of the Second as well, but not before ensuring that the penalty of their misadventures exacted tribute from the victors too, since 1945 also marked the end of a whole era— the age of a world order dominated by Europe. What emerged in its wake was a bipolar, and infinitely more rigid, international system that lasted until the collapse of the redoubtable Soviet Union in 1991.

However, there was nothing inevitable about the Cold War, for all that happened post-1945 was largely determined by what had happened pre-1945 (or, to be more precise, post-1918). And what happened post-1918 was again determined by what had transpired prior to that time, particularly since 1871. This is by no means a year chosen at random, for, with the indispensable benefit of hindsight, this was the twelvemonth in which, it can reasonably be argued, the seeds of the ultimate downfall of Europe were sown. What came to pass in 1914 was caused directly, inasmuch as one event leads to another, by what had happened in 1871; but what happened post-1918 was determined in conjunction with what had transpired during the War itself, from 1914 to 1918. But, it should not be forgotten that the motives which precipitated World War I— avarice and/or fear, such as have animated just about every war waged in human history— had little or nothing to do with the magnitude of the conflagration that ensued, and subsequently engulfed the world. What was different in 1914 from any previous time in history were the means available, and the scale consequently possible, for the purpose of waging war. The formidable achievements that had been made in military technology since the advent of the Industrial Revolution in the eighteenth century, and the vast colonial resources that were available to each of the Great Powers to realize the full potential of the technology at their disposal (indeed, it was primarily the existence of vast colonies and empires that had turned an essentially European war into a World War), ensured that even the slightest insouciance on anyone’s part would engender a maelstrom that would consume everything until there was nothing further left to consume. Given the exorbitant cost that was almost certain to attend any impetuous escapade, it becomes any thoughtful soul gazing down the stark and petrified roads of time to ask how the ends justified, if they ever did, the means. To recall the jibe of Southey:

“And everybody praised the Duke,

 Who this great fight did win.”

“But what good came of it at last?”

 Quoth little Peterkin.

“Why that I cannot tell,” said he,

“But ‘twas a famous victory.”

 

A short war?

Why did the European powers decide to appease Mars, at the woeful expense of Minerva, in that fateful year? Was it out of sheer necessity, or mere audacity? Possibly, the answer lies somewhere in the middle. Every war invariably stipulates a certain boldness that must be exuded by the participants, since it is humanly impossible to guarantee the outcome of any conflict, let alone one in which weapons capable of unleashing destruction and havoc on a colossal scale are to be employed. When war broke out in 1914, there was a wave of joy that swept through each of the belligerent countries, even though their respective governments did not exactly share that enthusiasm. Maybe this seemingly inexplicable effusion was owing to a misapprehension that the war would shortly culminate in a decisive victory— a reasonable enough supposition, since a World War, by definition, remained without precedent till 1914. Even the statesmen of the various countries involved did not anticipate anything like what eventually came to pass, a notable exception being the British Foreign Secretary, Sir Edward Grey, who presciently, if sadly, prophesied on the eve of the conflict that:

“The lamps are going out all over Europe— we shall not see them lit again in our lifetime.”

 

The popular mood, however, was depicted more accurately by the last lines of His Last Bow, one of the many Sherlock Holmes stories penned by the estimable Sir Arthur Conan Doyle. Although possibly a piece of propaganda to boost public morale, given that it was published after three years of savagery in September 1917, the lines in question, notwithstanding the palpable pathos they garner from the fact that both Holmes and Watson— proverbial for their friendship— are about to go their separate ways on the eve of war, are still notable for their espousal of, and patent lack of any regret for, war.

“There’s an east wind coming, Watson.”

“I think not, Holmes. It is very warm.”

“Good old Watson! You are the one fixed point in a changing age. There’s an east wind coming all the same, such a wind as never blew on England yet. It will be cold and bitter, Watson, and a good many of us may wither before its blast. But it’s God’s own wind nonetheless, and a cleaner, better, stronger land will lie in the sunshine when the storm has cleared.”

 

Why were the peoples of Europe so bellicose in 1914? A cogent rejoinder was tendered by the perspicacious Doctor Henry Kissinger, when he observed:

“In the long interval of peace (1815-1914), the sense of the tragic was lost; it was forgotten that states could die, that upheavals could be irretrievable, that fear could become the means of social cohesion. The hysteria of joy which swept over Europe at the outbreak of the First World War was the symptom of a fatuous age, but also of a secure one. It revealed a millennial faith; a hope for a world which had all the blessings of the Edwardian age made all the more agreeable by the absence of armament races and of the fear of war. What minister who declared war in August 1914, would not have recoiled with horror had he known the shape of the world in 1918?”

 

The Triple Entente

Even if the people felt ‘secure’ and animated by a ‘millennial faith’, could it be said that their respective governments also felt exactly the same way? Was there not even the slightest degree of compulsion that was felt by the statesmen of each belligerent nation as they embarked upon war? It seems that but for one glaring fact, the answer could have been readily given in the affirmative. That fact is the nature of those alliances into which the Great Powers were firmly divided by 1914. On the one hand, there was the Triple Alliance of Germany, Austria-Hungary and Italy; on the other, there was the Triple Entente of Great Britain, France and Russia. The rearrangement of some loyalties during the war, with corresponding additions and subtractions, lies beyond the purview of this essay, the sole purpose of which is to illuminate international perceptions as they existed prior to the outbreak of war. And it is in the realm of these perceptions that the cynosure of our discussion today is to be found, for there was something inherent in the Triple Entente that was very untoward and, consequently, very ominous. It was the fact that the Entente— a precise and deliberate reaction to the creation of the Triple Alliance— had come into being between sovereign states who were anything but natural allies of each other! Each of the three parties thereto was, for reasons to be canvassed later, an object of immense detestation to the others, so to whom must the credit for so unnatural a coalition be given? The answer is immediately clear— Imperial Germany. With its acutely myopic foreign policy, pursued unfailingly, from 1890 to 1914, it succeeded, however inadvertently, in ranging three very unlikely allies in an association aimed solely against itself.

Every war, it must be remembered, has both immediate causes and distant causes. In the case of the First World War, the former are ascertained by asking why did the War break out at all in the first place; whereas the latter by asking why did it break out in 1914. We shall review both of these questions, but it is by dint of this peregrination that you shall assure yourself of how the same impetus that had precipitated so aberrant an association as the Triple Entente in the first place, was also responsible for its ineluctable clash with the Triple Alliance, since nothing but the keenest awareness of an overwhelming peril in their neighborhood could have convinced such inveterate foes as London, Paris and St Petersburg to settle their mutual differences and together strive for the attainment of a common, to say nothing of congenial, end— the defeat of Germany. In this article, we shall confine ourselves to a succinct examination of the new European order (and its irrefragable hallmarks) that emerged in 1871. Since the Entente came about by way of reaction to the Triple Alliance of 1882, which was itself a natural consequence of this new order, it behooves us to first comprehend the origins of this order, before proceeding to contemplate how it influenced the advent of that century’s most portentous dichotomy.

 

The birth of modern Germany

To begin, it was the year 1871 that marked the birth of the new Germany. Up till that point in time, no such entity as a united Germany had existed. A myriad of states dotted the landscape to the east of France, north of Austria and west of Russia. Naturally endowed with every blessing that was the prerequisite of a Great Power in the nineteenth century— a people who were at once proud and prolific, vast natural reserves of coal and iron, and a position of geopolitical eminence in the center of the Continent— the German peoples north of a decrepit and declining Austria only needed a leadership of iron will and indomitable resolve to sweep away that panoply of effete princelings who still hindered the destined unity of an ancient race by dint of their endlessly internecine strife. And Providence favored the Teuton just then, for there arose a man whose impregnable personal convictions, filtered through his unmatched political acumen, were to forever change the course of European history. That man was none other than the formidable Otto von Bismarck, the founding father of modern Germany. Bismarck may not have been the first one to realize that a multitude of independent but moribund German kingdoms could never realize the dream of securing Great Power status for the German people, and that the course most favorable for its achievement would be a political union of all the kingdoms under the auspices of the strongest one of them, Prussia, which had become a major European power since the days of King Frederick II (1740-86); but he was certainly the one who demonstrated the veracity of that proposition beyond doubt. From the moment that he was appointed chief minister of Prussia in 1862, Bismarck set out to accomplish this stupendous goal that he had set himself with indefatigable perseverance. A statesman of unmatched astuteness, he perceived only too clearly for their own good which of his neighbors he had to humble before a tenable German Empire could be proclaimed. To that end, he waged three specific wars— against Denmark in 1864, Austria in 1866 and, finally, France in 1870. It is beyond the scope of this essay to delve into the particulars of those wars because what concerns us here are their political effects after 1871, when the Treaty of Frankfurt concluded the Franco-Prussian War by proclaiming the birth of Imperial Germany and the simultaneous demise of the Second Empire in France.

 

Liberalism and nationalism

At any given time in international relations, there are certain aspects that constitute constants, and certain that do variables. Just as the values of variables in a mathematical equation are determined by the constants that it entails, so also does it happen in the complex world of diplomacy and foreign policy, that the issues which lie beyond negotiation greatly circumscribe the range of values that may be attributed to a particular variable. The provenance of a constant in any state’s foreign policy lies in that state’s raison d’être; whereas that of a variable lies in the ambitions pursued and expedients adopted by the state to seek maximum expression for that raison d’être. It so happened that the three wars fought by Bismarck’s Prussia in the 1860s furnished European diplomacy with two of its most fateful and unfortunate constants, which lasted with uncanny steadfastness until 1914 and thus rendered the outbreak of a general European war inevitable. But what were the circumstances that made the two outcomes so rigid and impervious to any variation whatsoever? In other words, what was it that made the two outcomes constants? The answer to that can be found in the two cardinal features of nineteenth century Europe that were the legacy of the momentous French Revolution— liberalism and nationalism. Throughout the period designated by the late Professor Eric Hobsbawm as the ‘long nineteenth century’— i.e. from 1789, when the Revolution in France broke out, to 1914— these were the two isms that together comprised the ubiquitous hope of the people and the ubiquitous fear of their rulers.

The age of empires, which are inherently based upon the generation of fear and the deployment of force, was gradually drawing to an end, and what was to supplant it would be a polity whose quintessence could already be discerned in the United States and the United Kingdom— democracy. A true democracy, owing to its very nature, is inherently opposed to organizing its society by dint of force, which means that it perforce must turn to the precepts of nationalism and liberalism for inspiration, with the former defining its borders and the latter its government. For this reason, the autocratic courts and chancelleries of Europe were already on edge by the time Bismarck added to their troubles with his decisive victories over a stagnant status quo and forever altered the European balance of power. Having thus ascertained the background and context in which his feats operated, it should now be easy for us to understand how the two constants that we alluded to earlier actually came into being.

The first of them arose as a result of the Austro-Prussian War (also known as the Seven Weeks’ War) in 1866. Bismarck’s earlier victory over the Danes had been the means for engendering this conflict, since a portion of the territory that he had gained in 1864 (Schleswig-Holstein) had been granted to Austria, subsequent allegations of maladministration against whom eventually furnished Bismarck with the pretext that he needed for going to war against her. In reality, the reason for wishing to humiliate Austria was the fact that she remained the oldest German power, far older than Prussia, in existence on the Continent, the Habsburgs having ascended the throne as long ago as 1273. Austria, therefore, could have no rivals amongst the multitudinous German kingdoms when it came to legitimacy and pedigree, but her empire was an exceedingly multi-ethnic one, with just about as many Magyars and Slavs as there were Germans. In an age permeated by the ideas of the French Revolution, such an entity could not last for very long, since if Bismarck were to succeed in establishing a pan-German confederation, then the march of international events would dictate that the Germanic parts of the Austrian Empire should merge with Germany; whereas the Slavonic ones with the principal Slavonic power, Russia.

Bismarck, however ironic it may sound, was not at all keen to orchestrate such a development, for it would have turned his whole policy upside-down. Rather than being the offspring of popular sentiment alone, the German Empire, when it was eventually born in 1871, had primarily resulted from consent by all the German kings outside of Austria to unite as one under the indubitable hegemony of the Hohenzollern King of Prussia, who became the German Emperor (or Kaiser). Had German Austria, which was overwhelmingly Roman Catholic, been allowed to merge with a Germany dominated by Protestant Prussia, then the decisive influence exercised by the latter would undoubtedly have been diluted, especially since the aforementioned credentials of legitimacy favored the hallowed Habsburgs, the Hohenzollerns only having become the Royal House of Prussia in 1701. However, this fateful decision to exude magnanimity towards Austria after her defeat eventually became the first step in the march towards World War I, for having been allowed to exist but permanently barred from any further expansion towards the north in German-speaking lands, and never given to any kind of overseas colonialism, Austria had only one place left in which to expand and thus keep up the pretense of still being a Great Power— the Balkans. Overwhelmingly Slavonic and partitioned between the equally moribund and crumbling Austrian and Ottoman Empires for centuries, the Balkans of a nationalistic nineteenth century determined not only the common, not to mention insuperable, enmity of the two alien behemoths in Slavonic lands with Russia, the champion of Panslavism, but also the most egregious flashpoint in Europe that could trigger an irrevocable catastrophe of monumental proportions at the behest of even the slightest provocation. And eventually, in 1914, it was a Balkan conflict that, owing to centuries of arrogance and paranoia, eventually transmogrified into the cataclysm of World War I (in which both Austria and Turkey fought together on the same side, against Russia, and all three collapsed from a mortal blow at the end). Thus, intractable Austro-Russian rivalry in the Balkans became one of the unfortunate constants in international relations from 1866-1914.

 

Germany and France

The second constant emanated from the Iron Chancellor’s triumph over the Sphinx of the Tuileries, the vainglorious Emperor Napoleon III of the French Second Empire (the First Empire designating the rule of his illustrious uncle, Napoleon Bonaparte). Up to the point of its categorical defeat in the Franco-Prussian War, France had been generally perceived as being the strongest power on the Continent, and the Emperor Napoleon III as engaged in plotting machinations supposed to be as ambitious as they were surreptitious (hence his sobriquet). Moreover, France’s foreign policy during the Second Empire had done little to endear the country to her neighbors. Great Britain, the historic rival of France and the dominant figure in whose political life from 1852-65 had been the overtly chauvinistic Palmerston, was not reassured by French imperial endeavors, which spanned the globe from Mexico to North Africa to the Far East. Moreover, the opening of the Suez Canal in 1869, which had been constructed by a French company headed by a French diplomat and engineer called Ferdinand de Lesseps, was greatly resented by London (which had taken no part in either the canal’s funding or its construction) because of its geopolitical importance. Standing at the crossroads between three continents, it was palpable in the age of empire that control of the Suez Canal meant control of Asia. For example, using this Canal meant that the distance from India to Great Britain was reduced by approximately 6,000 miles/9,700 kilometers (for both troops and traders). And for a predominantly mercantile people like the British, the more they could reduce the costs of their shipping to and from India, the more competitive would their goods become in the world market, and thereby improve profit margins all over. So Britain, at this time, had every possible interest in weakening France relative to its present standing. On the other hand, with regard to her eastern neighbors, France had stood by in unhelpful neutrality when Austria was defeated in two wars, first by the Italian kingdom of Piedmont-Sardinia in 1859, and then by Prussia in 1866. Russia had been humiliated by France in the Crimean War (1854-56). And as for Italy, whose unification could not be complete without the expulsion of the French troops in Rome who guarded the Pope, her reasons for supporting Prussia in 1870 were as comprehensible as were Austria’s and Russia’s.

Thus, with all the Continental powers keen to usher in a deflation of her ego, it is not surprising that France should have received no support in a war which, most importantly of all, she had been imperious enough to initiate herself against an ascendant Prussia. But what came to matter even more than the war itself were the peace terms upon which it was concluded. Enshrined in the Treaty of Frankfurt (1871), these terms stipulated that France must cede Alsace and most of Lorraine in the north-east to Germany, pay an indemnity of around five billion francs to the Germans, and accept an occupation force in the country until the indemnity had been conclusively defrayed. Whilst the indemnity was paid soon enough, and the German army withdrawn accordingly, the seizure of Alsace-Lorraine (an area rich in natural deposits of iron) continued to remain a focal point of French resentment, which would only fester with the elapse of each year. Moreover, Bismarck, who had been as vindictive and punitive towards France as he had been lenient and magnanimous towards Austria, had chosen to proclaim the birth of the new German Empire from the hallowed Palace of Versailles, in the presence of all the German princes and upon the ashes of French pride. This manifest insult, coupled with the loss of Alsace-Lorraine, meant that henceforth (and up to 1914), France would be permanently available as an ally to any country in Europe that wished to wage a war against the newborn Germany, who, in turn, would be on an equally permanent lookout to nip the prospect of any such alliance in the bud. That this synergy of malice and paranoia on the Continent could betoken nothing better than what eventually deluged Europe in 1914 was eloquently illuminated by the late historian, Herbert Fisher, when he observed:

“During all the years between 1870 and 1914, the most profound question for western civilisation was the possibility of establishing friendly relations between France and Germany. Alsace-Lorraine stood in the way. So long as the statue of Strasbourg in the Place de la Concorde was veiled in crêpe, every Frenchman continued to dream of the recovery of the lost provinces as an end impossible perhaps of achievement— for there was no misjudgement now of the vast strength of Germany— but nevertheless ardently to be desired. It was not a thing to be talked of. ’N’en parlez jamais, y pensez toujours,’ advised Gambetta; but it was a constant element in public feeling, an ever-present obstruction to the friendship of the two countries, a dominant motive in policy, a dark cloud full of menace for the future.”

 

To recapitulate, the Europe that emerged after 1871, and lasted until 1914, bore three characteristics that were, sadly, as permanent as they were formidable: Austro-Russian tension in the Balkans, Franco-German tension on the Rhine, and (consequently) festering paranoia in Berlin. In so delicate a situation as now defined Continental affairs, and one which had been entirely of his own making, Otto von Bismarck would henceforth have to summon the services of all the diplomatic finesse and chicanery that could be proffered by his scheming mind, and which was the only force capable of staving off the consequences that inevitably follow in the wake of a rival’s bruised ego. That his worst fears for Germany were not realized until after his unfortunate dismissal in 1890 remains a testament to the fact that something went very wrong in the succeeding twenty-four years.

We shall turn our full attention to this after we have canvassed the marvels of Bismarckian diplomacy, from 1871 to 1890, in the next article.

 

 

What do you think of the wars Germany had in the 1860s? Let us know below.

References

Doctor Henry Kissinger, Diplomacy (Simon & Schuster Paperbacks 1994)

Doctor Henry Kissinger, A World Restored (Phoenix Press 1957)

H. A. L. Fisher, A History of Europe (The Fontana Library 1972)

Nicola Barber and Andy Langley, British History Encyclopaedia (Parragon Books 1999)

A. W. Palmer, A Dictionary of Modern History, 1789-1945 (Penguin Books 1964)

Oxford Dictionary of National Biography

The US has recently seen a number of statues being toppled, but are they an example of mob rule or democracy in action? Here, Mac Guffey returns and presents his views by considering events of 1776 and an 1838 speech by Abraham Lincoln.

A painting showing the pulling down of the Statue of King George III in New York City in 1776. This is an 1859 painting by Johannes Adam Simon Oertel.

A painting showing the pulling down of the Statue of King George III in New York City in 1776. This is an 1859 painting by Johannes Adam Simon Oertel.

On July 9, 1776, seven days after its passage, George Washington had the Declaration of Independence read to his troops and the citizens of New York City. In the document, its author, Thomas Jefferson, cited 27 colonial grievances against King George III. After the list of grievances, Jefferson succinctly summarized the end of British dominion in the colonies with “A Prince whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free people.” (Ruppert, 2014)

Impassioned by the rhetoric of the Declaration, a large mob of citizens, soldiers, sailors, and even some members of the Sons of Liberty raged throughout the city, tearing the British Royal Coat of Arms from official buildings and smashing them and burning paintings of the British monarch. (Ruppert, 2014)

Still angry, the growing crowd marched down Broadway to Bowling Green, a small oval area on the southern tip of Manhattan, where a gilded lead statue of the King on horseback stood. The mob, screaming and yelling, threw ropes around it and toppled the statue erected six years earlier. After breaking up the statue, parts of it were hauled to a foundry in Litchfield, Connecticut and melted down to make 42,088 musket balls for use in the coming revolution. (Marks, 1981)

The raging mob and the statue toppling is celebrated in American history as a symbolic act of dissolving all connection with the rule of kings and the beginning of that grand experiment of a government of the people, by the people, for the people.

 

Mobocratic spirit

Sixty-two years later, on a cold January evening in a small Illinois town in 1838, a newly minted lawyer by the name of Abraham Lincoln was invited to give a lecture at a local lyceum gathering. He titled his talk “The Perpetuation of Our Political Institutions”. 

That night, Lincoln shared with his audience his concerns about what he perceived as the growing disregard and indifference for the rule of law around the country. He felt this lack of responsible citizenship posed a grave threat to the institutions of that government begun so symbolically by the Founding Fathers in 1776. 

He called it a mobocratic spirit. This spirit he defined as a growing propensity for violence, and the people who participated, he labeled as a mobocracy. The effect of this increasing frequency of violence, he asserted, would be a growing indifference or a numbness by the citizenry as the violence became more commonplace. 

Therein, he cautioned, lays the beginning of the end because the numbness to this increasing violence leads to even more violence by the mobocracy as their fear of the government grows less, and their contempt for it grows more.

The other effect of the escalating violence, he pointed out, is when the numbness by law-abiding citizens to the frequency of violence now turns to fear – fear for the safety of their person and property. Actually, he said, it’s when the citizens believe their RIGHT to be safe in person and property is threatened. For that, he predicted, they’ll blame the government.

So, contempt for the government from one faction of citizens and a loss of faith in the government from the other faction creates the perfect storm of destruction of support or allegiance to that form of government.

That’s when it happens, Lincoln said. From among us, comes a person who promises to fix the problems.

Driven by a desire for power, this person uses the moment of wavering allegiance to stir up support for another way to run things, to tear down the way it is, and to suggest to our citizens a better way to solve the problems in order to maintain their RIGHT to be safe in person and property.

But his intent is to pull down Democracy and to substitute in its place, something selfish - something self-glorifying - something non-democratic.

The solution to this human threat, said Lincoln, is three-fold: One, for the citizens to be aware that THEY are the weak link in a Democracy. Two, the citizens must remain united with one another as a nation, and three, they must continue their allegiance to our way of governing. These three steps, he said, will successfully frustrate that person’s designs to destroy the perpetuation of our political institutions.

 

History is Now

Abraham Lincoln was concerned that the passions regarding the slavery question to which he alluded that night would lead the citizens of America to destroy the Union, which they did twenty-three years later. Ironically, Lincoln himself was at the helm of our Ship of State when it happened, and because of his genius, character, and personality, he was able to save us from becoming a nation permanently rendered.

Now, we again face statue-toppling protests. This time, it’s against the systemic racism that still pervades our nation even after that horrific civil war, and Lincoln’s fatal efforts make these words of the Declaration of Independence - read to those patriotic rioters that day in 1776 - finally ring true:

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.

 

Are these statue-toppling protests just mob rule or are they Democracy in action?

I vote for the latter. So would Lincoln.

 

What do you think of the arguments in the article? Let us know below.

Now you can read Mac’s articles on the 1918 Influenza Pandemic and its lessons for today here.

 

 

References

Abraham Lincoln Association. (1953). Address Before the Young Men's Lyceum of Springfield Illinois January 27, 1838. In A. Lincoln, R. P. Basler, & et.al. (Eds.), The Collected Works of Abraham Lincoln (pp. 109-116). New Brunswick, New Jersey: Rutgers University Press.

Marks, A. S. (1981). The Statue of King George III in New York and the Iconology of Regicide. The American Art Journal Vol. 13, 62.

Ruppert, B. (2014, September 8). The Statue of George III. Retrieved June 28, 2020, from Journal of the American Revolution: https://allthingsliberty.com/2014/09/the-statue-of-george-iii/

France first started to colonize Algeria in 1830 and its influence grew there in the following century; however, after World War II, there was pressure to allow Algeiran independence, ultimetaly relwating in the Algerian War of Independence. Here Will Desvallees tells us about French colonialism in Algeria and the lasting impacts of it in contemporary France.

A depiction of the 1836 Battle of Constantine in Algeria. The French lost this battle, but ultimately took control of Algeria.

A depiction of the 1836 Battle of Constantine in Algeria. The French lost this battle, but ultimately took control of Algeria.

In 1945, WWII came to an end, but the European presence in North Africa did not, and tensions between settlers and local populations grew in the years that followed. In the case of Algeria, a “malaise politique”[1] set in between Algerians and French settlers. Eventually, this deteriorating relationship would push Algeria to achieve independence from France in 1962. Under French control, Algerians suffered. Questions, ambitions, and public sentiments regarding national identity animated the conflict, which would become increasingly violent in nature. The story of the Algerian War (1954-1962) and the history of Franco-Algerian relations before the conflict reveals how French colonialism took root and operated. The history, however, continues to resonate. The war’s cascading effects are present in the disturbing rise of anti-Semitic and anti-Islamic politics in contemporary France. The foundations of twentieth century French nationalism are rooted not only in the civic commitments to liberté, égalité, and fraternité, but also in the suffering the French inflicted upon Algerians in defense of their imperial acquisition. In the last ten years, France has seen a rise in violence and nationalist far-right ambitions, much of which can be linked to the human rights abuses, violence, and torture Algerians underwent at the hands of French colonial forces as they sought independence.

 

France in Algeria

French involvement in Algeria began in 1830 when France took direct political control of port cities on the Algerian coast, seeing in the territory a vast supply of raw materials for its nascent industry and presaging a process of accumulative expansion. In addition to natural resources such as oil, the Algerian territory was ideal for wine production as well as other agricultural products.[2] The years that followed led to an increasing number of French settlers and French présence: “En 1930, les terres issue de cette colonisation officielle représente 1,500,000 hectares sur les 2,300,000 possédés par les Européen.”[3] French colonization of Algeria only serves as one example of the broader rise of imperialism in Europe, as white settlers subjugated “natives” across the Global South. In 1919, the first Algerian social movement for independence would be created under the leadership of Ferhat Abbas (1899-1985), which would send representatives to the League of Nations to fight on behalf of Algerian independence. In the first half of the twentieth century, rightist ideology in European countries grew in response to social inequality. In response to this, the Algerian movement expanded in reach and popularity.

Following the Second World War, given Algeria’s economic dependence on French subsidies, the Algerian colonial economy was devastated. “The wine, grain, and livestock industries collapsed leaving an impoverished, unemployed proletariat of 10 million Muslims governed by an increasingly French colonial state” (Hitchcock 2003, 184). If the French were to stay in Algeria, how could they let its people suffer? Algerian resentment began to rise. In 1945 in a series of articles published by Albert Camus in a daily French newspaper, one article he entitled“malaise politique” depicts the rising strength of Algerian opposition to French rule:

The Algeria of 1945 is drowning in an economic and political crisis that it has always known, but that has not yet reached this degree of acuity. In this admirable country that’s Springtime without legal protection in this moment of its flowers and its lights, men are suffering from hunger and demand justice. These are sufferings that cannot leave us indifferent, because we have known them ourselves.[4]

 

Growing tensions

Camus wrote this piece on May 16th, approximately one week after the beginning of a violent French reassertion of control on May 8th 1945, as France celebrated its own liberation. That day, Algerian citizens began to protest in large numbers. Outraged by this, the French did not hesitate to use violence against Algerian citizens who participated in these demonstrations. One group of Algerians would claim the lives of twenty Europeans. That month, in an effort to retaliate and demonstrate their strength, the French killed thousands of Algerians and tensions between Algerian nationals and French authorities would reach a tipping point: “Over a hundred Europeans died during this month of insurrection, Algerian deaths are unknown, but have been estimated at between 6,000 and 8,000.”[5]

One of the main concerns for French armed forces in Algeria can be traced to the military defeats they suffered in Vietnam, largely because they were unprepared for the guerilla warfare tactics of the Viet Minh. Paranoia pushed the French military to employ more violent means of maintaining control in Algeria. The French would use excessive force in an attempt to prevent any of the military defeats they had suffered in Indochina.

While France was winning the war in Algeria in the late 1950s, the French public was increasingly opposed to the methods of torture used by French military personnel in Algeria, which were exposed in lurid detail by numerous French publications. Among those covering the war was Claude Bourdet, a journalist for France Observateur, who in an article entitled “Votre Gestapo d'Algérie,” gave his readers examples of the brutality employed by the French military: “l’empalement sur une bouteille ou un bâton, les coups de poing, de pied, de nerf de boeuf ne sont pas non plus épargnés. Tout ceci explique que les tortionnaires ne remettent les prisonniers au juge que cinq à dix jours après leur arrestation.”[6] In his article, Bourdet referred to French military officers as “Gestapistes,” drawing for a French public who had lived only very recently under Nazi occupation a sharp comparison between the methods used by French authorities and those employed by the German secret police.

 

Frantz Fanon on colonialism

Similar coverage in French mass media stimulated a snowball effect for domestic discontent and opposition to the war in Algeria. Indeed, the hypocrisy of employing Nazi-associated torture methods after the ruthless devastation France faced during WWII did not escape an increasingly conscious French public. The brutality of French colonial administration after WWII, in Indochina and Algeria, and the associated atrocities committed against “natives” pushed Frantz Fanon, a French psychiatrist and political philosopher from Martinique to write The Wretched of The Earth. He published this work as France was finalizing the last stages of its official exit from Algeria. In the first part of his work entitled “On Violence”, Fanon focuses on the vital role of violence as a necessary tool for activists to fight for independence. Principally basing his argument on the current events and recent history of what had taken place in Algeria, Fanon paints the portrait of decolonization as a violent process no matter where or no matter who is involved. He relates this tendency to a colonial structure he defines as the presence of a native population inevitably dehumanized by the settlers. Two foundational principles that come out of his work to explain the long term impact of colonization. First, he explains that it is the replacement of one’s population by another. Second, he describes the manner in which natives know they are human too and immediately develop a progressively deepening rebellious and resentful attitudes towards the settlers. Camus was warning the French public of this in 1945 when he was explaining the “malaise politique” he perceived was growing rapidly in Algeria between the settlers and the settled. 

Fanon would also explain that the colonial process divides the native population into three distinguishable groups: native workers valued by the settlers for their labor value, “colonized intellectuals” a term he uses to refer to the more educated members of the native population who are recruited by the settlers to convince natives that the settlers are acting properly, and “Lumpenproletariat” a term Fanon coined based on Marxist principles to refer to the least-advantaged social classes of the native population. He explains that this third, least advantaged group of natives will naturally be the first to utilize violence against settlers as they are the worst-off from the effect of colonization: “The native who decides to put the program into practice, and to become its moving force, is ready for violence at all times. From birth it is clear to him that this narrow World, strewn with prohibitions, can only be called in question by absolute violence.”[7] Some of the long-term effects Fanon focused on would help to explain the long-term cultural and human impact from colonization. French violence during Algerian occupation followed by the French-Algerian war would lead to long-term devastating impacts to Algerian nationals and generations to follow: 

In ‘On Violence’, Fanon highlights the mechanisms of the colonized violence against themselves. (...)The exacerbated militarization og the ‘indigenous sector’ in Algeria manifests itself physically in the de-humanization of the colonial subjects who turn the colonial violence and repressed anger against themselves (madness, suicide) or against each other (physical fights, murder) in a desperate attemt to extricate themselves from and escape the sordid reality of colonialism.[8]

 

 

Fanon’s work is important in explaining not only the violence that Algerians being the colonized needed to use to fight for their independence, but also in highlighting the internal social and cultural devastation that would lead to violence and devastation among Algerians themselves. Fanon suggests that the impact of colonialism can directly be linked to violence between the colonists and the natives, and indirectly between the natives themselves. This can be linked to the frustration, pain, and suffering felt by Algerians leading to internal deprivation and conflict among themselves. 

Fanon was an outspoken supporter of Algerian independence from France and of the FLN’s operations to accomplish this goal: “The immobility to which the native is condemned can only be called into question if the native decides to put an end to the history of colonization - the history of pillage - and to bring into existence the history of the nation - the history of decolonization.”[9] Fanon’s unique and powerful reflection on colonial violence and the long term effect of colonization would serve as an instrumental source to enlighten the French people of what was taking place in Algeria and that it needed to come to an end. Eventually public attitudes and the seemingly endless violence in Algeria would push French President Charles de Gaulle to move towards granting Algeria independence and put an end to French involvement in the region.

 

Charles de Gaulle’s impact

General Charles de Gaulle, who was elected president of France in 1958, made it one of his main responsibilities to move France out of Algeria as peacefully as possible. His plan consisted of a gradual removal of French military personnel in Algeria in the goal of keeping what was left of any kind of relationship between the two countries as strong as possible. While he chose not to exit Algeria abruptly and quickly, de Gaulle wanted Algeria to be decolonized and for Algeria to eventually declare its independence. At the same time, he was attempting to preserve any international relationship they had before the years of the war: “Depending on one’s politics, the endgame that de Gaulle played in Algeria may be seen as the brilliant management of an explosive crisis in which he brought France to accept the inevitability of Algerian independence.”[10] Eventually, de Gaulle would put an end to the conflict in 1962 when he would formally declare Algeria to be an independent nation. On July 1st 1962, a referendum in Algeria was held with a voting population of 6,549,736 Algerians. The question which respondents had to answer in the affirmative or negative was: “En conséquence la Commission Central de Contrôle du référendum constate qu'à la question: ‘Voulez-vous que L'Algérie devienne un Etat indépendant coopérant avec la France dans les conditions définies par les déclarations du 19 Mars 1962’, les électeurs ont répondu affirmativement a la majorite ci-dessus indiquées.”[11] The declarations this central referendum question refers to are the conditions of a structured exit of France from Algeria in which both countries could continue to maintain a mutual and positive relationship. Of those who participated, 5,992,115 (91.5%) expressed that they experienced suffrage under French control, and 5,975,581 (91.2%) responded in the affirmative to the main question asked. In 1962, Algeria had an estimated population of approximately 11.62 million. This means that a large majority of the Algerian adult population participated in this referendum, meaning that the results were significant in showing the extent to which Algerians felt they had suffered under French control and were devout supporters of a new independent Algerian nation.

Among many other factors which contributed to the growing foundations for a successful right-wing nationalist political party, many viewed France’s withdrawal from Algeria as another military defeat, like they had suffered in Indochina. 

The purged collaborators of Vichy France joined virulent anti-communists and those disillusioned by the weakness of the Fourth Republic (1945-1958) to form a ready clientele for anti system nationalist movements. The impetus for the Radical Right in postwar France was seventeen years of unsuccessful colonial War, first in Indochina (1945-1954) and especially in Algeria (1954-1962).[12]

 

After independence

Post-independence relations between Algeria and France would lead to a massive increase in legal migration of Algerians into France. The 1960s and 1970s naturally became a time in which many first generation French citizens from non-french parents were born. This was also met by an increase in the number of mosques and Muslim establishments in France. Traditional French families became increasingly in number disfavorable to the transformation in the ethnic makeup of France’s population. The Front National’s (FN’s) resurgence can largely be connected to these trends, and Algeria was the principal country from which Muslims from the Maghreb immigrated into France. In 1999, the largest immigrant population in France was still Algerians at 576,000 total immigrants. Today, more than 8.8% of the French population is Muslim, and many of them are second or third-generation descendants of individuals who had migrated in the 1960s from the Maghreb. In recent years, the resurgence of the Front National was largely in response to the millions of Muslim migrants, many of whom were political refugees from Syria and other countries.

The French-Algerian War carried on for eight years. These were eight years of bloodshed in which hundreds of thousands of people died, the majority being under-sourced and outmatched Algerian nationals. The violence and oppression felt by natives during this time carries a burden for generations to come. Specifically, the perpetuation of this burden is reinforced by islamophobia and highly conservative views on topics of immigration. In 1962, once Algeria had finally declared its independence, many immigrated into France making Algerians the largest population of Muslim immigrants from North Africa. While speculation is foolish, one can certainly establish a link between far-right ideology, its resurgence in recent decades, and its relation to French colonial history. The implications of colonialism, as Fanon explains, can only lead to violence and long-term animosity between the settlers and the natives. The long-term sysemic oppresion facing french Muslim citizens of North African descent, perpetuated and reinforced by the populist far-right of France, are the implications that Fanon correctly forecasted in 1961 and symbolic of the stigmatizing view shared by so many in our world today. 

 

What do you think of France’s actions in Algeria? Let us know below.


[1] Camus, Albert. “Le Malaise Politique.” (Paris: Combat, 18 May 1945).

[2] William I. Hitchcock, The Struggle for Europe: the Turbulent History of a Divided Continent, 1945 to the Present (New York: Anchor Books, 2003), 184.

[3] Marie Fauré, La Guerre d’Algérie: La Terre aux Remous de la Décolonisation (Ixelles: Lemaitre Publishing, 2017), 7.

[4]  Camus, Albert. “Crise en Algérie,” Combat, 13 May 1945.

[5]  Hitchcock, The Struggle for Europe, 185.

[6] Bourdet, Claude. “Votre Gestapo d'Algérie.” France Observateur, 13 January 1955.

[7] Fanon, Frantz, Richard Philcox, Jean-Paul Sartre, and Homi K. Bhabha. The Wretched of the Earth. (Cape Town: Kwela Books, 2017), 37.

[8] Sajed, Alina. Postcolonial Encounters in International Relations: The Politics of Transgression in the Maghreb. (Taylor & Francis Group, 2013).

[9]  Fanon, Frantz, Richard Philcox, Jean-Paul Sartre, and Homi K. Bhabha. The Wretched of the Earth. (Cape Town: Kwela Books, 2017), 51.

[10] Hitchcock, The Struggle for Europe, 189.

[11]  Sator, Kaddour. Proclamation Des Résultats du Référendum D'Autodétermination Du 1er Juillet 1962. (Algerie: Commission Centrale de Contrôle Electorale, 3 July 1962.)

[12] Paxton, Robert O. The Anatomy of Fascism. (Vintage Books, 2005), 177

Secondary Sources

Fauré, Marie, and 50 Minutes. La Guerre D'Algérie: La France Aux Remous De La Décolonisation. Vol. 47, (Lemaitre Publishing, 2017).

Hitchcock, William I. The Struggle for Europe: The Turbulent History of a Divided Continent, 1945 to the Present. (Anchor Books - A Division of Random House, Inc. New York, 2003).

Howell, Jennifer. The Algerian War in French-Language Comics: Postcolonial Memory, History, and Subjectivity. (Lexington Books, 2015).

Saada, Emmanuelle, and Arthur Goldhammer. Empires Children: Race, Filiation, and Citizenship in the French Colonies. (The University of Chicago Press, 2012).

Sajed, Alina. Postcolonial Encounters in International Relations: The Politics of Transgression in the Maghreb. (Taylor & Francis Group, 2013).

Silverman, Max. Frantz Fanon's Black Skin, White Masks: New Interdisciplinary Essays. (Manchester University Press, 2017).

 

Primary Sources

Boualam, Bachaga. Mon Pays… La France. Paris, France: (Editions France-Empire, 1962).

Bourdet, Claude. “Votre Gestapo d'Algérie.” (France Observateur, 13 January 1955).

Camus, Albert. “Crise en Algérie.” (Combat, 13 May 1945).

Camus, Albert. “Des Bateaux Et De La Justice.” (Combat, 16 May 1945).

Camus, Albert. “Le Malaise Politique.” (Combat, 18 May 1945).

 Sator, Kaddour. Proclamation Des Résultats du Référendum D'Autodétermination Du 1er Juillet 1962. (Commision Centrale de Controle Electorale, 3 July 1962).

 Fanon, Frantz, Richard Philcox, Jean-Paul Sartre, and Homi K. Bhabha. The Wretched of the Earth. (Cape Town: Kwela Books, 2017).

Charity Lamb (c. 1818-1879) was infamous in her time for the being the first woman convicted of murder in the new Oregon territory (the territory in the north-west of the United States). Here, Jordann Stover returns and tells us about the murder, Charity’s trial, and the aftermath.

You can also read Jordann’s article on Princess Anastasia Romanova, the youngest daughter of Tsar Nicholas II here, and on Princess Olga ‘Olishka’ Nikolaevna, the Eldest Daughter of Tsar Nicholas II of Russia here.

The Oregon Hospital for the Insane, where Charity Lamb spent her years from 1862.

The Oregon Hospital for the Insane, where Charity Lamb spent her years from 1862.

Charity Lamb -- we do not know the exact date of her birth or what she looked like. We have photos of the asylum she spent the rest of her days confined to, photos of her lawyer but there is nothing of the woman herself. She was born around 1818 and died some sixty years later. She was convicted of murder, the first woman to recieve such a conviction in the new Oregon territory after she plunged an axe into her husband, Nathaniel’s, skull. 

Humans have always had an inherent curiosity for crime, the deadlier the better. We find ourselves captivated by blood spatter and ballistics, by the process of getting into the mind of the world’s most violent individuals. Just as we have done and continue to do in the face of horror, Charity Lamb’s case was sensationalized by the world around her. There were talks of love triangles, insanity, infidelity, and more. The Oregon territory would have had you believing that Lamb was certifiable, that she was a woman lusting after a young man under her husband's (and daughter’s) nose. She, who was almost certainly a housewife who led a monotonous, ordinary life up until the beginning of this fiasco, was seen as a cold-blooded sex-feind. The truth was, of course, far less Lifetime-y. The story of Charity Lamb is one born of an all too familiar circumstance-- a woman trying desperately to survive her marriage to a violent man. 

 

The Crime

It happened on a Saturday evening. Charity, her husband, and their children sat around the table for a dinner Charity had certainly spent some time preparing. At some point during the meal, Charity stood from the table and left the cabin. We cannot be sure if there was a reaction of any sort from the rest of the family, not until Charity returned just a moment later with an axe. She stepped up behind her husband and hit him as hard as she could in the back of his head not once but two times. After doing so, she and her eldest child, Mary Ann, who was seventeen at the time, fled. The remaining children watched in horror as their father fell to the floor, his body “scrambl[ing] about a little” before falling unconscious. The man did not die immediately; instead, he held on for a few days before dying.

What seemed to have precipitated this event was the affections Mary Ann felt for a man named Collins. Collins was said to have been a farmhand working for a family nearby. There is no record to confirm whether or not the feelings were reciprocated. Perhaps Mary Ann had not gotten a chance to truly express her feelings to the man before her father forbade her from being with him which subsequently led to the teenager asking her mother for help in writing a secret letter to the young man. 

Nathaniel discovered the letter on his wife and accused her of having feelings for Collins herself. We cannot be sure whether or not she truly had feelings for the young man but we can make assumptions-- a case such as this makes a retelling without such assumptions practically impossible. It is unlikely that this woman with a group of children and nearing forty would have been pursuing a presumably penniless farmhand. What is far more believable is that Charity, a mother who knew very well how deeply her daughter’s feelings went, was doing her best to help. Regardless of what was the truth, Nathaniel was furious. He threatened Charity, threatened to take her children away, to murder her. Charity was quite obviously terrified but according to their children who testified at her trial, Nathaniel had frequently been violent with their mother. He’d knocked her to the ground, kicked her, forced her to work when she was sick. He was downright brutal with her for their entire marriage which leaves us to wonder-- what was it about this last threat that scared her so much? Charity was used to this violence so whatever he said to her, whatever he might have done was enough for her to legitimately believe her life was in jeopardy. 

According to Charity, he’d threatened her just as he had many times before; however, this time he was serious. He told her that she would die before the end of the week and once she was gone he’d take their children far away, hurting them in the process. He told her that if she ran, he’d hunt her down and shoot her— it was known how good of a shot Nathaniel was as he was an avid, accomplished hunter. 

 

The Trial

Charity and Mary Ann were arrested following the events of that morning. The community was outraged. They hated them, and saw them as monsters. Newspapers practically rewrote the events to match whatever story they believed would sell. They told salacious fable after salacious fable until Charity became the most hated woman in the Oregon territory. 

Mary Ann went to trial before her mother and was acquitted. One can only imagine the relief Charity must have felt— this was her fight, certainly not something she wanted her daughter tangled up in anymore than she already was. Charity’s trial followed a few days later and a similar outcome was expected; however, she would not be so lucky. 

A part of the blame can be put on the men who decided to defend her. They had her plead not guilty by reason of insanity, insisting that Charity was not mentally sound; therefore, she could not have known the consequences of her actions. They claimed that her husband’s actions had driven her to insanity. This proved to be the beginning of the end for her hopes of acquittal as anyone in the room could see that she was relatively competent. The judge, in a move that was questionable for someone who was supposed to remain impartial in such matters, sympathized with her. He instructed the jury to acquit if they truly believed her actions were done in self defense.

Despite the sympathies of the judge and the testimonies of the Lamb children confirming the abuses Charity claimed to experience, she was found guilty of murdering her husband. 

Charity wept loudly as the verdict was read. This woman who had survived the Oregon Trail, multiple pregnancies, life on the frontier, and a violent husband was sentenced to prison where she would be subjected to hard labor. The officers had to take her infant from her arms, depositing the child into the arms of another. 

There were no prisons for women in the Oregon territory; Charity was the first woman to be charged with such crimes in the area. The local prison where she was eventually sent had no provisions for her and she remained the only female prisoner for her entire stay. She did the warden’s laundry and other household tasks to fulfill her sentence of hard labor until she was transferred to Oregon Hospital for the Insane in 1862. She lived out the rest of her days in that hospital with a smile on her face and proclaiming her innocence. 

 

What do you think about the trial of Charity Lamb? Let us know below.

Sources

Lansing, Ronald B. "The Tragedy of Charity Lamb, Oregon's First Convicted Murderess." Oregon Historical Quarterly 40 (Spring 2000)

“Charity Lamb.”, The Oregon Encyclopedia 

https://oregonencyclopedia.org/articles/lamb_charity_1879_/#.Xukj7kXYrrc

The American Civil War ended in 1865, but its effects lasted a long time – and even linger to this day. Here, Daniel L. Smith returns and presents his views on how economic and social control emerged from the Civil War and last to the present in America.

Daniel’s book on mid-19th century northern California is now available. Find our more here: Amazon US | Amazon UK

Freedmen voting in New Orleans in 1867.

Freedmen voting in New Orleans in 1867.

It's far from over. In fact, it was never over. Here's a historical clarification to give an insight and some background information into the political 'shadow-war' occurring today in Washington DC and within states nationwide. And that is just the fallout of the ongoing American Civil War. American historians James McPherson and James Hogue, both prominent intellectuals whose area of expertise are in the era of the Civil War and Reconstruction, gave an eye-opening account on the forecast of the Democratic Party’s intentions for America in 1857 and beyond.

​“Slavery lies at the root of all shame, poverty, ignorance, tyranny, and imbecility…” With a direct emphasis on the rogue political tactics used to obligate the whole mass of society, “the lords of the lash” (speaking of Democratic politicians and business elites) who “are not only absolute masters of blacks [but] of all non-slave-holding whites, whose freedom is merely nominal, and whose unparalleled literacy and degradation is purposely and fiendishly perpetuated.”[1]

R. H. Purdom would give an early warning: "Decided course for the speedy suppression of the intolerable abuses” taken on by workers was absolutely necessary for the “permanent welfare of the institution of slavery itself.”[2] Mr. Purdom was a master mechanic who stood up to address a meeting in Jackson, Mississippi. He gave a stark warning to the elite’s controlling the southern economy. By this point, even the poor working white class were ready to turn coat on their own institutions.

In September 1865, a prominent leading Democratic politician (just recently pardoned by the federal government after losing the Civil War) publicly scoffed at any idea of the Democratic Party remaining loyal or maintaining good relations with the newly re-established United States government. Even Wade Hampton, one of the South’s wealthiest elite farmers, would mention immediately after the Civil War that it “is our duty” (talking of the post-war Confederates who were legally pardoned of treason) to support the President of the United States; however their loyalty to the new government would only stay intact if “he manifests a disposition to restore all our rights as a sovereign State.”[2]

 

After war’s end

Even though rebellious military action ceased weeks after the loss, the Democratic Party of the post-Civil War period only declared a momentary political ceasefire. And although they had formally lost, they did not willingly capitulate to the federal government (the Union) at the moment of military surrender. Between April 9 and November 6, 1865, a nearly invisible ‘shadow war’ marked the 'beginning of the end' for the future of political and social cohesion within America.

Democrats had regained power in most Southern states by the late 1870s. Later, this period came to be referred to as "Redemption". From 1890 to 1908, the Democrats passed statutes and amendments to state constitutions that effectively disenfranchised most African Americans and tens of thousands of poor whites. They did this through devices such as poll taxes for voters and literacy tests to “qualify” to vote (among other underhand tactics). By the late 1950s, the Democratic Party began to embrace the Civil Rights Movement, and the old argument that Southern whites had to vote for Democrats "to protect racial segregation" grew weaker.

The Democratic Party realized that regardless of the outcomes of the Civil War and Reconstruction, the policy of "slavery-by-color" was over. Segregation also became incompatible with their party’s ethics, which is to oppress the poor regardless of color. So what did they do? Modernization had brought factories, national businesses and a more diverse culture to cities such as Atlanta, Dallas, Charlotte, and Houston. This attracted many northern migrants, including many African Americans. They gave priority to modernization and economic growth over preservation of the "old ways" of the Democratic Party, but they wanted social and economic control, a process which had started earlier.

 

Social and economic control

Between 1865 and the late-1880s, prices were falling and people's incomes increased six-fold, so offering American's more purchasing power.[3] The politicians of the New South began feeling the pressures of big businesses complaints that the increased wages were rising fast. It is because of this major economic shift that the attack on the greedy worker was to begin. There was another shift as well. A social one. Now the freedmen (former slaves) and previously non-slave-holding whites, were able to climb the free-market ladder unhindered. For the Democratic Party, it was time to shift the focus to social and economic control.

"Cut their wages to begin with. Make them work harder. To align their interests with their employers, put wage earners on piecework (part-time). Above everything, do something to stop skilled workers from setting the pace of production and spreading to co-workers their spirit of 'manly' resistance to speed-ups" (hostile resistance to forced increases in manual labor). Much like the post-Modern Institutions of Fast Food, Gas, and Retail, one laborer wrote: "You start in to be a man, but you become more and more a machine.... It's like any severe labor. It drags you down mentally and morally, just as it does physically."[4] Of course the Iron Workers during those times had it painstakingly hard physically, but the shift today has moved to being exhausting mentally.

With the Covid-19 Pandemic, Republicans are screaming at Americans to "get out and live!" They want to encourage financial independence and societal success. The Democrats are screaming at Americans to "stay home and save lives!" At this point, for what? One Democratic politician was quoted recently as telling Americans that they should just stay home and "get paid" with the federal government paying out a basic universal income for everybody. And in the future? Who knows, but the way things look, it could possibly be by something as simple as misleading everybody into eventually doing everything from home -and only home.[5]

It is apparent through history's evidence that control is the Democratic Party's modern end-game.

At least it seems that way.

​Enough said.

 

 

You can read a selection of Daniel’s past articles on: California in the US Civil War (here), Spanish Colonial Influence on Native Americans in Northern California (here), Christian ideology in history (here), the collapse of the Spanish Armada in 1588 (here), early Christianity in Britain (here), the First Anglo-Dutch War (here), and the 1918 Spanish Influenza outbreak (here).

Finally, Daniel Smith writes at complexamerica.org.

Bibliography

[1] McPherson, James M., and James K. Hogue. "The Problems of Peace and Presidential Reconstruction, 1865." In Ordeal by Fire: The Civil War and Reconstruction, 543. New York: McGraw-Hill, 2009.

[2] Beatty, Jack. "The Problems of Peace and Presidential Reconstruction, 1865." In Age of Betrayal: The Triumph of Money in America, 1865-1900, 543. New York: Vintage, 2008.

[3] “Mechanical Association,” Mississippian State Gazette, Dec. 29, 1858, 3.

[4] Perrow, Charles. "A Society of Organizations." Theory and Society 20 (1991), 791. doi:10.1007/bf00678095.

[5] Chris Talgo, Opinion Contributor. "Universal Basic Income and the End of the Republic." TheHill. Last modified May 12, 2020.https://thehill.com/opinion/finance/497244-universal-basic-income-and-the-end-of-the-republic.

Posted
AuthorGeorge Levrier-Jones

Jewish people have been the victim of great discrimination over the centuries. But in 1890s London, one man had a plan that would help to overcome this – an idea that would one day become reality. Here, William Philpott tells us about Theodor Herzl’s attempts to gain support for a Jewish state.

Theodor Herzl in 1897.

Theodor Herzl in 1897.

The oldest hatred

In November 1895, a young journalist and playwright arrived at Charing Cross Station. Knowing no-one and armed only with a letter of introduction, he set about trying to garner support for what he referred to as his ‘old, new idea’, a scheme which would require a high level diplomatic strategy coupled with substantial funding and he targeted the wealthiest and most influential members of Jewish communities.

Born in Budapest in 1860, then part of the Austro-Hungarian Empire during the period known as the European Enlightenment, Theodor Herzl’s subsequent university studies in Vienna initially took him into the legal profession which he later gave up to become a writer. 

In 1894 as the Paris based correspondent of the Vienna based Neue Freie Presse[i] he observed the Dreyfus Affair, where a Jewish French army officer had been charged, found guilty and sentenced to life servitude on Devils Island. What especially disturbed Herzl was the reaction by many observers that Dreyfus was not simply a traitor who happened to be a Jew, but a traitor because he was a Jew. It later transpired that he was completely innocent, the victim of a cover up and the stench of anti-Semitism was integral to the whole affair.

The following year Herzl was in Vienna and witnessed the mayoral election success of the Christian Social Party led by Dr Karl Lueger, a rabid anti-Semite whom Hitler subsequently claimed was a major inspiration for his own transformation to anti-Semitism. 

It was these and other events, coupled with pogroms regularly perpetrated on Jewish communities in Czarist Russia, which Herzl to conclude that as anti-Semitism continued to exist and even thrive in enlightened societies, assimilation had not and could not provide a solution to the Jewish Question. His analysis was that of all the peoples’ of the world, it was the Jews alone who were denied what others took for granted, a state of their own. His prognosis was that only through possessing such a thing would Jews be accepted as having the same value as every nation.

Herzl is widely regarded as the founder of modern political Zionism and proposed that an area of land be purchased large enough to accommodate any Jew needing refuge. To legitimise his scheme he also sought a charter, recognised and sanctioned by international law under the protection of one of the major powers. His focus for land was the Ottoman Empire which had ruled over Palestine for four hundred years.

 

An astounding proposal

British influence had spread across much of the world and consequently Herzl began his quest at the very seat of its empire visiting on ten occasions in his quest to gain political and financial support for his proposal.

His first contact was made after a hansom cab ride on a foggy evening to the home of the writer Israel Zangwill in Kilburn. Zangwill was quickly sympathetic and opened doors for Herzl to meet other members of the Anglo-Jewish community.

A gathering was hastily arranged to enable Herzl to address the Maccabeans, a group of writers, artists, philosophers and professional men regarded by themselves as ‘such Jews as are untainted by commerce’[ii] who met regularly for dinner and discussion. Although broadly supportive, their political influence and financial standing was not at the level Herzl sought.

When he met Sir Samuel Montagu, a banker and MP for Whitechapel, he appeared sympathetic to Herzl’s scheme but notably failed to make any firm commitment.

In Rabbinical circles, an early sympathiser was Rabbi Simeon Singer who accompanied Herzl to the Bayswater Synagogue and Chief Rabbi Hermann Adler invited Herzl to his home in Finsbury Square; however, he did not commit to support the proposal and soon after became an ardent opponent.

The one journey outside London was to meet Colonel Albert Goldsmid at his regimental home in Cardiff. He had worked for the wealthy Baron von Hirsch who was funding several settlement programmes particularly in Argentina, for Jews seeking to escape pogroms and poverty. Upon hearing Herzl’s proposal, Goldsmid flamboyantly announced ‘I am Daniel Deronda’[iii] the Jewish hero in the book of the same name by George Elliot.

Returning to London, an encouraging offer was made by Asher Myers, editor of the weekly Jewish Chronicle who invited Herzl to submit an article outlining his idea, for inclusion in a future edition.

At the end of his first visit to London, although Herzl was in optimistic mood, in practice few of those he had sought support from had rallied to his scheme and were at best lukewarm or ambivalent.

The article for the Chronicle appeared in January 1896 along with an editorial comment declaring ‘that this is one of the most astounding pronouncements which have ever been put forward on the Jewish Question’ but concluded ‘We hardly anticipate a great future for a scheme which is the outcome of despair’.[iv] As predicted by Myers, Herzl’s article generated little response from its readers.

 

A false Messiah

However, by the time Herzl returned to London the following summer he had already published his full proposal in a pamphlet. Originally published in German[v] and which became commonly known as The Jewish State, it was quickly translated into several languages including Yiddish, Russian, Romanian, Polish and English.

The publication aroused concerns among many influential Jews, some of whom regarded it as a dangerous folly. Herzl again met with Montagu at the House of Commons, but on this occasion he recognised that the Member of Parliament was prevaricating which was an indication of what was later to become outright opposition. Nonetheless, Herzl began to understand why English Jews should wish to cling to a country where one of their own could now freely enter that place as a master.

Another false dawn appeared when the journalist Lucien Wolf asked to interview Herzl for the Daily Graphic newspaper which was based in the Strand. The interview took place in Herzl’s suite at the Albemarle Hotel, Piccadilly but the final result in print implied that a mystical shroud covered the whole project and Herzl was a ‘new Moses’[vi] who had stepped forth to fulfil the prophesy of a return to Palestine. This was not the practical endorsement hoped for.

Even Zangwill, was now writing that although Herzl had initially startled the community, it had been a seven day wonder and ‘has rather simmered down now’[vii]

Disappointed by the general lack of support from the most influential members of Anglo-Jewry, Herzl accepted a surprise invitation to speak at a mass meeting in the east end of London. On an oppressive Sunday afternoon in July, the Jewish Working Mens’ Club, Gt Alie Street was adorned with posters announcing his attendance. He generated support from many poor Jews who lived and worked in Whitechapel and subsequently described his feelings as he sat on a platform amid overwhelming heat as seeing and hearing ‘my legend being made…..I am the little people’s [sic] man’[viii]. Neither Montagu nor Goldsmid attended.

During his week-long visit, Herzl also met more members of the community and one such meeting took place at the Bevis Marks synagogue. However, he did not fare well and was roundly criticised for both his scheme and his decision to attend the meeting in Whitechapel which was regarded as unnecessarily exciting the masses.

He was challenged by the scholar Claude Montefiore who saw this new political Zionism as a direct threat to Judaism itself and dismissed Herzl as just another false messiah who would ultimately fail as others before had done. The bullion dealer and philanthropist Frederic Mocatta said that the very idea of funding such a scheme would be a great risk to both finances and reputation and could not guarantee the twin objectives of securing land and a charter. He and others mocked what they saw as Herzl’s naivety at the very idea of handing over vast sums of money to the corrupt Turkish Sultan in the belief that the land would be forthcoming.

Even Joseph Prag, a leading light in the Hovevei Zion[ix] movement, the headquarters of which was at Bevis Marks, which was already implementing a limited settlement programme in Palestine, was opposed to the idea of a state and eventually dismissed Herzl with a curt ‘goodbye Dr Herzl’.[x]

 

To Basel and back

By the time Herzl left London for the second time he had concluded that a great gathering should be organised which would internationalise his proposal and in August 1897 the first Zionist Congress was held in Basle, Switzerland. 

Of the two very wealthy Barons’, Edmund Rothschild who was himself funding several settlements in Palestine wrote, ‘I tell you frankly that I should view with horror the establishment of a Jewish Colony. It would be a ghetto with the prejudices of the ghetto’[xi]. The other, Maurice von Hirsch, who was funding Jewish settlement in Argentina would have nothing to do with the scheme. Herzl now declared ‘This is the cause of the poor Jews, not of the rich ones. The protest of the latter is null, void and worthless’.[xii]

Progress continued and in 1898 Herzl addressed a mass meeting at the Great Assembly Hall, Mile End. A conference was held at Clerkenwell Town Hall resulting in the formation of the English Zionist Federation subsequently inaugurated at the Trocadero, Piccadilly. However opponents were active too and in November, Chief Rabbi Adler preached at the North London synagogue on the subject of ‘Religious versus Political Zionism’.[xiii]

Two years later, perhaps influenced by the development of Zionism in England, the fourth congress was held at the Queens Hall, Langham Place. Herzl arrived one week before the start of the congress but was suffering from a fever. After a few days of confinement to his bed at the Langham Hotel, he was able to attend a rally of English Zionists and the following day was at a garden party in Regents Park.

After a restful night Herzl addressed the Congress and two important objectives were achieved. The first was to gain coverage in the mainstream British media which was generally sympathetic to the idea of a return of Jews to their historic home. The second was the agreement to establish the Jewish Colonial Bank, which he insisted be registered in London, subject to English law and proposed an initial capital of fifty million pounds although in the absence of commitments from wealthy Jews he envisaged public subscription playing a major role.

By then the Zionist movement had taken root throughout the Jewish world, although many such as Anglo-Jewry felt comfortably ensconced in the country where they lived and remained implacably opposed to the very principle of a Jewish homeland.

 

The final appeal

Since the early 1880s large scale immigration of poor Russian and Polish Jews in particular into the east end had resulted in growing concerns and one response was the creation of the British Brothers League which held a mass meeting at the Peoples’ Palace in Stepney in January 1902. That year Herzl returned to London following an invitation to speak to the Royal Commission into alien immigration and the established leader of the Zionist movement proposed that support of the British government for a Jewish state would reduce the number of those arriving in the UK.

It is possible that Herzl’s representation at the Commission indirectly led to negotiations the following year with Joseph Chamberlain, Colonial Secretary about the potential to allow large numbers of Jews to settle in east Africa under some form of self-government, although the scheme was eventually aborted. 

 

However, time was not on his side and Herzl died in Austria of a heart condition two years later aged forty-four. He had not been the messiah who had led his people back to the Promised Land but he had created and presided over an international movement. Despite many external and internal obstacles during the next four decades, the establishment of the Jewish state to which he had dedicated the last nine years of his life did materialise, the impact of which still resonates in many parts of the world today, over one hundred and twenty years later.

 

What do you think of the article? Let us know below.


[i] New Free Press. 

[ii] The Origins of Zionism. Vital. 1990 pp257

[iii] The History of Zionism. Laqueur. 2003 pp101.

[iv] Vital pp258.

[v] Der Judenstaat: Versuch einer modernen Losung der Judenfrage. Published by Breitenstein. 1896.

[vi] Daily Graphic. Monday July 6th 1896

[vii] English Zionists and British Jews. Cohen. 1982 pp27. After Herzl’s death, Zangwill formed the Jewish Territorial Organisation (Ito) to identify and secure land other than Palestine for large-migration. 

[viii] Laqueur. pp101.

[ix] Lovers of Zion. 

[x] The Complete Diaries of Theodor Herzl (1-5). Patai. 1960. 

[xi] Zionism the formative years. Vital. 1988 pp141. 

[xii] Vital. 1990 pp257.

[xiii] Cohen pp96.

There were several great periods of migration across America. The settlers performed various cruel activities; however was there genocide? Here, Daniel L. Smith returns and presents his views on the question. 

Daniel’s new book on mid-19th century northern California is now available. Find our more here: Amazon US | Amazon UK

"Protecting The Settlers". Illustration by JR Browne for his work "The Indians Of California", 1864. Portraying a massacre by militia men of a Native American camp.

"Protecting The Settlers". Illustration by JR Browne for his work "The Indians Of California", 1864. Portraying a massacre by militia men of a Native American camp.

It was certainly polarization issues that made the 19th century a true “wild west," and I really find "wild west" fits in every sense of the phrase.

​The American Settler’s from the east came over the Rocky Mountains with both broken dreams and real optimism for a new successful life. Each miner, settler, businessman (or woman), and government employee had their own personal reasons for leading a new life in California. The financial burden of the 1837 financial collapse was a national hardship, and encouraged the soon-to-be settler headed out west.[1] American economist Martin Armstrong wrote, “The U.S. entered a serious economic depression following the failure of the New Orleans cotton brokerage firm, Herman Briggs & Co in March of 1837. Inflated land values, speculation and wildcat banking contributed to the crisis, which became known as the “Hard Times of 1837-1843.” New York banks suspended payments in gold on May 10th and financial panic ensued. At least 800 US banks suspended payment in gold and 618 banks failed before the year was out.”[2]

With the discovery of gold in California and the resulting influx of immigrants, it seemed almost inevitable that the U.S. government would openly authorize the 1862 Homestead Act. This decree would guarantee all American citizens permanent private ownership of newly acquired territory west of the Mississippi River.[3]  Economic growth would boom for the nation given the limitless resources of the newly acquired land. Timber, hunting, fishing, mining, commercial business, and government would take over. It was the principal economic body that California would come to offer a rapidly expanding nation, which was recovering from a financial meltdown. This new economic and cultural opportunity didn’t just benefit the legitimate law-abiding settlers, but this new world also opened up to the criminal and unprincipled elements of American society as well. This was a somber reality to the preceding historical events throughout the mid-19th century.

 

Violence

This same reality applies to the cultural similarities in unprincipled behavior that both settlers and Native Americans exhibited between each other, as both played a part in antagonizing the other. I stand with Michael Medved by saying that the word genocide does not truly apply to the treatment of Native Americans by British colonists or, later, American Settlers. Further, in “the 400 year history of American contact with the Indians includes many examples of white cruelty and viciousness --- just as the Native Americans frequently (indeed, regularly) dealt with the European newcomers with monstrous brutality and, indeed, savagery. In fact, reading the history of the relationship between British settlers and Native Americans its obvious that the blood-thirsty excesses of one group provoked blood thirsty excesses from the other, in a cycle that listed with scant interruption for several hundred years.”

“But none of the warfare (including an Indian attack in 1675 that succeeded in butchering a full one-fourth of the white population of Connecticut, and claimed additional thousands of casualties throughout New England) on either side amounted to genocide. Colonial and, later, the American government never endorsed or practiced a policy of Indian extermination; rather, the official leaders of white society tried to restrain some of their settlers and militias and paramilitary groups from unnecessary conflict and brutality. Moreover, the real decimation of Indian populations had nothing to do with massacres or military actions, but rather stemmed from infectious diseases that white settlers brought with them at the time they first arrived in the New World.”[4]

 

Guns, Germs, and Poor Ethics

UCLA professor Jared Diamond, author of the acclaimed bestseller Guns, Germs, and Steel: The Fates of Human Societies, writes:

"Throughout the Americas, diseases introduced with Europeans spread from tribe to tribe far in advance of the Europeans themselves, killing an estimated 95 percent of the pre-Colombian Native American population. The most populous and highly organized native societies of North America, the Mississippian chiefdom's, disappeared in that way between 1492 and the late 1600's, even before Europeans themselves made their first settlement on the Mississippi River.” (page 78)

“The main killers were Old World germs to which Indians had never been exposed, and against which they therefore had neither immune nor genetic resistance. Smallpox, measles, influenza, and typhus rank top among the killers.” (page 212)

“As for the most advanced native societies of North America, those of the U.S. Southeast and the Mississippi River system, their destruction was accomplished largely by germs alone, introduced by early European explorers and advancing ahead of them" (page 374)

 

Obviously, the decimation of native populations by European germs represents an enormous tragedy, but in no sense does it represent a crime. Stories of deliberate infection by passing along "small-pox blankets" are based largely on two letters from British soldiers in 1763, at the end of the bitter and bloody French and Indian War. By that time, Native American populations (including those in the area) had already been terribly impacted by smallpox, and there is no evidence of a particularly devastating outbreak as a result of British policy. Medved writes, “For the most part, Indians were infected by devastating diseases even before they made direct contact with Europeans: other Indians who had already been exposed to the germs, carried them with them to virtually every corner of North America and many British explorers and settlers found empty, abandoned villages (as did the Pilgrims) and greatly reduced populations when they first arrived.”[5]

Sympathy for Native Americans and admiration for their cultures in no way requires a belief in European or American genocide. As Jared Diamond's book (and countless others) makes clear, the mass migration of Europeans to the New World and the rapid displacement and replacement of Native populations is hardly a unique interchange in human history. On six continents, such shifting populations – with countless cruel invasions and occupations and social destructions and replacements - have been the rule rather than the exception.

 

Finding evidence

I have found a lot of evidence difficult to obtain through large institutions bureaucratic archives. These are crucial for a more thorough and explicit observation on specific events that had occurred in relationship to the unprincipled behaviors and actions of those few individuals or groups. Some of the evidence that I have been able to successfully retrieve truly illustrates this particular viewpoint. Is this finally a small beam of light on the topic of relational nuances that occurred on both sides of the cultural aisle? The truth of the matter is that all of the overall regional hostility came down to certain specific cultural customs or traditions, which also included the erosion (or complete absence) of any personal ethical and moral values.

The notion that unique viciousness to Native Americans represents America’s "original sin" fails to put European contact with these often struggling societies in any context and only serves the purposes of those who want to foster inappropriate guilt, uncertainty and shame in all Americans ignorant of the facts.

Finally, a nation ashamed of its past will fear its future. "One of the most urgent needs in culture and education for the United States of America is discarding the stupid, groundless and anti-American lies that characterize contemporary political correctness. The right place to begin is to confront, resist and reject the all-too-common line that our rightly admired forebears involved themselves in genocide. The early colonists and settlers can hardly qualify as perfect but describing them in Hitlerian, mass-murdering terms represents an act of brain-dead defamation."[6]

You can read a selection of Daniel’s past articles on: California in the US Civil War (here), Spanish Colonial Influence on Native Americans in Northern California (here), Christian ideology in history (here), the collapse of the Spanish Armada in 1588 (here), early Christianity in Britain (here), the First Anglo-Dutch War (here), and the 1918 Spanish Influenza outbreak (here).

Finally, Daniel Smith writes at complexamerica.org.

References

[1] Smith, Daniel L. "New American Settlers." In 1845-1870 An Untold Story of Northern California: The American Settler's First Documented Accounts of their Unwelcome Arrival, 20. Publication Consultants, 2019. Print.

[2] Armstrong, Martin A. "Panic of 1837." Princeton Economic Institute. Last modified January 12, 2014. https://www.armstrongeconomics.com/panic-of-1837/

[3] "Act of May 20, 1862 (Homestead Act), Public Law 37-64 (12 STAT 392); 5/20/1862; Enrolled Acts and Resolutions of Congress, 1789 - 2011; General Records of the United States Government, Record Group 11; National Archives Building, Washington, DC." DocsTeach, 20 May 1862, www.docsteach.org/documents/document/homestead-act. Accessed 5 Mar. 2020.

[4]Medved, Michael. "Reject the Lie of White "Genocide" Against Native Americans." Townhall. Last modified September 19, 2007. https://townhall.com/columnists/michaelmedved/2007/09/19/reject-the-lie-of-white-genocide-against-native-americans-n989275.

[5] Ibid.

[6] Ibid.

America’s society seems increasingly divided these days – but such division has deep origins. Here, Daniel L. Smith offers his perspective on the division of American society and his take on radical politics by going back to slavery and the US Civil War.

Daniel’s new book on mid-19th century northern California is now available. Find our more here: Amazon US | Amazon UK

An 1884 depiction of a cotton plantation on the Mississippi. Such plantations were key to the southern US economy for much of the 18th and 19th centuries.

An 1884 depiction of a cotton plantation on the Mississippi. Such plantations were key to the southern US economy for much of the 18th and 19th centuries.

When America was established, it was based not in only one region, but three regions. Northern, Middle and Southern Colonies - each with their own various political charters and slightly differing Christian doctrine. Political and cultural expansion is a complex political and cultural process that takes decades to accomplish, but only at a snail’s pace. The American Colonies started off representative of what the nation would come to be founded upon—an orderly Christian society. One based upon the teachings of Christ, as found in the Bible, guaranteeing prosperity, as promised in Scripture. Over time, corruption of American doctrine and certainly poor pastoral leadership weakened throughout our nation’s existence, and would give way to the adaptation of certain aristocratic principles, including the slave-driven aspect of the economy in the South.

This flaw in their radical method of economics, politics, and culture would begin to slowly emerge over time. The Democratic Party officially formed in the 1828 election when Andrew Jackson ($20 bill) defeated (Federalist) John Quincy Adams in the presidential election that year. Now before moving ahead, we have to step back for a moment and look at the economics of the South at that time. The economy of the South was largely based on agriculture. Cotton, tobacco, rice, sugar cane, and indigo (a plant that was used for blue dye) were sold as cash crops. Cotton ultimately became the most important staple crop after Ely Whitney’s invention of the cotton gin. More slaves were now needed to pick the cotton and as a result of this slavery became absolutely essential to the South’s economy.

Moving ahead, lead positions in the local governments of the South were typically elected by the minority of farm owners, whom also were elected due to their status as the wealthy farm-elite. Because of this, the South’s policies were ultimately determined by the upper-class plantation owners and their families. It was primarily children of plantation owners who received education. Essentially, the South revolved around plantation life. It’s no surprise that the Southern government municipalities were all monopolized by the "Democratic Elite", this gave the government and business elite the ability to manipulate the decentralized laws set in place for individual states and local governments. Remember, slaves were considered property and not of human value, so giving them zero political or human rights whatsoever.

The Confederacy (composed of Democrats, along with some radical Republicans) fought and lost the Civil War with the fundamental basis of slavery as their way of life. May I remind you all that just because you lose a war it does not mean that you completely lose or even change your ideology? The slaves were 'freedmen' with no social or economic safety net, nor given any formal re-education into American society. At the end of the Civil War, much of the conquered Confederacy lay in ruins. The Reconstruction Acts of 1867 and 1868 placed most of the southern states under military rule, requiring Union Army governors to approve appointed officials and candidates for election.

 

Enfranchised to Disenfranchised

They enfranchised African-American citizens and required voters to recite an oath of allegiance to the Constitution, effectively discouraging still-rebellious individuals from voting, and led to Republican control of many state governments. This was interpreted as anarchy and upheaval by many residents. However, Democrats had regained power in most Southern states by the late 1870s. Later, this period came to be referred to as "Redemption". From 1890 to 1908, the Democrats (who will now also be called the ‘radicals’ for the rest of this article) passed statutes and amendments to their state constitutions that effectively disenfranchised most African Americans and tens of thousands of poor whites. They did this through devices such as poll taxes to vote and literacy tests to “qualify” (among other underhand tactics).

By the late 1950s, the Democratic Party again began to embrace the Civil Rights Movement, and the old argument that Southern whites had to vote for Democrats to protect segregation grew weaker. The Democratic Party realized that regardless of the outcomes of the Civil War and Reconstruction, the policy of "slavery-by-color" was over. Even segregation became an option not viable to their party’s ethics, which was to oppress the poor regardless of color. So how did they do this? Well, modernization had brought factories, national businesses, and a more diverse culture to cities such as Atlanta, Dallas, Charlotte and Houston. This attracted millions of northern migrants, including many African Americans. They gave priority to modernization and economic growth over preservation of the "old ways" of the Democratic Party.

The radicals shifted their focus to an emphasis on societal engineering that would ultimately program our society into being ego-driven, self-centered, ignorant, and constantly pushed by the media to chase a never-to-arrive dream of money, fame, and power. This new programming in our society started with television (ads and sitcoms) and its ability to mass-manipulate American society, full well knowing that the most vulnerable place to attack a person’s psyche is their own home and place of comfort. Scientists, psychologists, and technologists have all contributed to this - knowingly and unknowingly. Radical leaders have set up institutions specifically aimed at buying up mainstream media outlets and funding universities for the benefit of pushing their political agenda and ethos. Keeping the average family divided morally, and constantly in debt -- morally and financially. This ultimately attacks one’s own personal and fundamental direction in life.

 

A Wake Up Call

President Lyndon B. Johnson (a Democrat) was a President whom I believe is the first President to come into the full knowledge of certain political shifts and the public’s manipulation. The quote appeared for the first time anywhere on page 33 of Ronald Kessler’s book, Inside the White House: The Hidden Lives of the Modern Presidents and the Secrets of the World’s Most Powerful Institution, published in 1995. Johnson, like other presidents, would often reveal his true motivations in asides that the press never picked up. During one trip, Johnson was discussing his proposed civil rights bill with two governors. Explaining why it was so important to him, he said it was simple: “I’ll have them (African Americans) voting Democratic for two hundred years.” Further, “That was the reason he was pushing the bill,” said MacMillan, who was present during the conversation. “Not because he wanted equality for everyone. It was strictly a political ploy for the Democratic Party. He was phony from the word go.” The “MacMillan” referenced above was Ronald M. MacMillan, a former Air Force One steward Kessler interviewed for Inside the White House.

This example illustrates today's radical establishment, which does not reflect the earlier Northern-Democratic party of the early 19th century that carried moderate principles. It seems as though radical policies had been adjusted to remake the Democratic Party of the 1860s. This is not a political rant slamming the Democratic Party, as much as it is a historical discussion to certain facts pertaining to our political and cultural origins. America has been fighting the same cultural battles since the Civil War; however, these battles are being fought in the much larger context of what is American culture.

The information received by the public is much more complex to grasp today; indeed it is harder than ever to find an individual understanding of what “truth” actually means. I guess Phil Collins was right when his band Genesis made the music billboards in the late 1980s with their hit song “Land of Confusion.” It was not just a play on American societal direction and what was to follow in the aftermath of the 1980s, but a seriously powerful and honest observation by a common man with a gift. Misleading the public is a serious pitfall that will have consequences for our society.  Discernment about everything today from our life choices made daily, to the information we are taking into our heads.

 

You can read a selection of Daniel’s past articles on: California in the US Civil War (here), Spanish Colonial Influence on Native Americans in Northern California (here), Christian ideology in history (here), the collapse of the Spanish Armada in 1588 (here), early Christianity in Britain (here), the First Anglo-Dutch War (here), and the 1918 Spanish Influenza outbreak (here).

Finally, Daniel Smith writes at complexamerica.org.

Queen Victoria is one of the most famous monarchs in history. Her reign of 63 years was the longest in the history of the United Kingdom until Queen Elizabeth II surpassed her, reigning 68 years and counting. Her name is synonymous with an entire time period. Surely there was never an individual that made such an impact on a country, if not the world.

But what if that had never happened? What if she never came to the throne?  What if the original heir presumptive had lived to take the throne? And most importantly, how would the world have been different? This is an examination of those scenarios and how one death changed the entire world.

In part one (here) we discussed the tragic death of Charlotte, Princess of Wales, and her stillborn son. Her death had major ramifications on the royal succession. In part two (here), we discussed the sons of George III and how the lack of heirs prompted the events that led to Victoria’s birth.

Here in part 3 we’ll consider Victoria’s children with Prince Albert, how the genetic disease hemophilia spelled disaster for Europe in the 20th century, and various ‘what if’ scenarios.

Denise Tubbs explains.

Prince Albert, Queen Victoria and their nine children, 1857.

Prince Albert, Queen Victoria and their nine children, 1857.

To start, let’s consider hemophilia. It is a disease whereby a person’s blood does not clot. Clotting of blood is essential as clotting helps stop bleeding. As a result, the affected person will bleed for longer than those without the disease. They will bruise easily, take longer to heal, and can bleed internally. Any of these can lead to death. In the 19th century, a disease like this would likely result in a limited life span.  A lot has been learned about the disease since the time of Victoria and her immediate family. In fact, al lot of what was learned was from the study of Victoria herself and her children. 

So how does one get a disease like this? We already established that it is a genetic disease; so, the individual must carry that gene and then pass it to their children. Putting on our high school biology hats we learned that humans have 46 Chromosomes. So 23 from mother and 23 from father combine to make the next person. In that same class we learn about dominant and recessive genes. A large ‘X’ for example would denote a dominant gene, while ‘x’ means recessive genes. Now, women’s chromosomes are represented by ‘X or x’ symbols, and men are just ‘Y’. Hemophilia is a recessive disease that is carried in the ‘x’ chromosomes. Since we know that men only inherit one ‘x, X’ from their mother, the man will inherit one or the other. Men will have a 50/50 chance of getting the disease from their mother. And yes, in case you’re thinking, women can get hemophilia but only if she receives both recessive ‘x’ genes. 

 

Victoria’s impact

Victoria was a carrier of the disease and had a total of nine children with Albert. Of her four male children, only one had the disease. Prince Leopold, Duke of Albany, made it to adulthood and had two children; but the disease killed him after a fall in 1884. His daughter Alice would inherit the gene from her father and went on to pass it to her son Rupert of Teck. This would become a pattern in all of Victoria’s children, influencing the world. 

Calling Victoria the ‘Grandmother of Europe’ was an understatement. All her children made it to adulthood, and all married into prominent families of Europe. And she would have a total of 87 grandchildren. Through this, her daughters brought the disease right into the heart of Europe. Daughters Beatrice and Alice both would pass on the gene to their daughters: Alix (future Empress Alexandra of Russia), Irene, Victoria (future Queen of Spain) all carried the disease. We already know how the story ends for Empress Alexandra and her son Alexei, Tsarevich of Russia. His disease would in part be the catalyst for the fall of the Russian Empire. 

But what of the other two? Beatrice’s daughter born Victoria Eugene married into the Spanish royal line. Later as Queen of Spain two of her three sons inherited the disease. Alphonso, Prince of Asturias, died after a car accident; his injuries exacerbated by the hemophilia inherited from his great-great grandmother Victoria. Eerily his brother Infante Gonzalo of Spain also died in a car accident years before and also had the disease. 

Irene, or Princess Irene of Hesse and by Rhine, had three sons with her husband Prince Henry of Prussia. Two of her sons would inherit the disease, with one (Heinrich Viktor) dying at age four. The other son Prince Waldemar Wilhelm not only lived to adulthood; he lived the longest of all the men afflicted with the disease. Waldemar lived until the age of 56, by far the oldest of any of his cousins. During the final stages of World War II, Waldemar had fled the safety of his home in Bavaria when word came of a Russian advance. He relied on blood transfusions to keep his hemophilia in check. 

After leaving Bavaria, he and his wife made it to the town of Tutzing and Waldemar was able to get a blood transfusion. Unfortunately, the United States entered the city and took over all available resources.  The army had moved all medical supplies and personnel to the nearby concentration camp of Dachau. With no other option of medical assistance Prince Waldemar died in May of 1945, due to complications from the disease.

 

The importance of Victoria’s family

In looking at the impact of Victoria and her family, clearly, we see that this one family controlled more than just the fates of each other. They also held the world in its hands. Even after her death, her eldest son Albert (later Edward the VII) came to be called the ‘Uncle of Europe’ because of the number of relations by blood and marriage. Indeed, if Victoria had not been born, the world could look very different. It’s an interesting thing to contemplate - a lot of ‘what if’s’ begin to emerge. 

Starting with the circumstances of Princess Charlotte. If she had lived, and by extension her child (who was a boy), the line of Hanover would have continued through him. We can only guess who he would have married and subsequently the impact it would have had on Europe.

But in a situation where Charlotte had lived, and her son did not, there are two scenarios. Firstly, that the young age of Princess Charlotte would surely have allowed another chance to have a child with Prince Leopold. This could have prevented his crowning of Leopold as the first king of Belgium. Leopold stayed in London after Charlotte died, and the Belgian revolution resulted in a list of candidates to take the throne of the country. Leopold, who had already turned down the crown in Greece, may have opted not to take the crown and instead remain with his wife. With no Leopold as the king of Belgium, it could also mean that his son Leopold II would not have been born and the exploitation and atrocities in the Congo would not have happened.

The second scenario is that with Charlotte surviving and the child dying, there would still have been a succession issue since she and Leopold were still childless. It could be theorized that if she had become pregnant with a second child and still died, the crown is in the same position as before. Only in this scenario, if Victoria is not born, the crown would go to Ernst Augustus and subsequently his son George. The line of Hanover would then exist in Britain and Germany through the unification of Germany in 1866.

There are more ‘what ifs’ out there, regarding the line of Victoria; however I think these are probably the two largest. 

 

What do you think would have happened if Princess Charlotte of Wales had not sadly died? Let us know below.