Slavery

Cuba’s revolutionary spirit is giving out. Donald Trump has called on Cubans to ‘make a deal before it’s too late’ and has threatened military action. More than six decades on from the revolución of 1959, all talk is of the Yanqui dollar and how to acquire it. The scramble for greenbacks has fed into Cuba’s sex industry. In the dollar-happy resort of Varadero, the locals suffer police surveillance and the indignity of rationed food while prostitutes as young as 15 hover outside the motels. Yet for all the hardship and belt-tightening, Cuba commands sympathy from the international left as a last bastion of communism.

Hélène von Bismarck twice quotes (in an officiously corrected version) Robert Burns’s lines: ‘O wad some Pow’r the giftie gie us/To see oursels as ithers see us!’ She is congratulating herself on assuming this role in writing a book about Britain as a German. There is no doubt that out of a mixture of self-regard, curiosity about other people’s points of view and the occasional outburst of ribald mockery, the British have long enjoyed accounts of themselves by visitors. Whether these narratives possess any accuracy or unusual perception is another question, but there seems no doubt that a British audience exists even for ones of the utmost mediocrity and banality.

George Forster (1754-94), the German-Polish polymath, was in every sense a late Enlightenment prodigy. He was just ten years old when he accompanied his father, Johann Reinhold, on a scientific expedition to Russia and still in his teens when he sailed with him on Captain Cook’s epic three-year voyage to Antarctica and the Pacific islands. The ensuing book, A Voyage Round the World (1777), largely written by George, became a classic. It established him as one of the most significant naturalists and travel writers of the age, leading to him being elected a Fellow of the Royal Society aged just 22. He was also a very young polyglot, having learnt German, French, English and Russian by the age of 12. (He later added Dutch, Italian, Spanish, Portuguese and Swedish, as well as Latin.

As a metal, gold never corrodes. As a possession, the reverse is too often true. It has the power to warp morality, destroy decency and tarnish humanity. This duality – entrancing beauty alongside corrupting potency – lies at the heart of this magnificent book that engagingly blends African history with a current relevance that reaches far beyond the continent. The history is laid out with clarity and conviction. The Asante nation (Barnaby Phillips wisely settles on this spelling over a variety of homophones including Ashante, Ashanti and Achantis) is a component part of the modern west African nation of Ghana. Much like the Zulus in South Africa, their foundational history dates back only a few hundred years and is underscored by military prowess bordering on barbarism.

This is a book that many of us might like to have on our coffee tables – beautifully produced, not too heavy and full of pictures of pretty ladies, many of them with no clothes on. Its purpose is to show not only how artists have viewed the female body from the Renaissance to the present but also to explain how this body has been used to express both emotion and the attitudes of the day. Take Hiran Powers’s 1845 marble sculpture of a naked woman in chains, entitled ‘The Greek Slave’. This appeared after Britain had abolished slavery but before the American Civil War had put an end to it in the US. Thanks in part to the statue’s symbolism, beauty and perhaps also to its slight but titillating hint of bondage and thus of female subjection, it touched many nerves.

After Jane Austen’s death, her sister Cassandra destroyed the majority of her letters.  This act, often interpreted as an attempt to preserve Jane’s reputation, has had the opposite effect of fuelling fervent – at times prurient – speculation about what the letters contained. While Cassandra may simply have wished to shield her relatives from the lash of Jane’s sharp tongue, later writers, drawing on the author’s fiction and family lore, have surmised that the missing correspondence concealed evidence of a love affair. Such an affair formed the basis for Gill Hornby’s fine 2020 novel Miss Austen and now inspires Paula Byrne’s pleasant if unremarkable Six Weeks by the Sea.

In what may be the only joke in this book – it is hard to tell, because quite often reading it I started to believe the whole thing was an elaborate parody – Samuel Miller McDonald begins his acknowledgements by expressing his ‘infinite thanks’ to his editors (he merits six of them) on the grounds that ‘no work can be good without good editors’. Apparently some works can’t be good even with good editors – unless the author is trying to tell us that his, like his oeuvre, weren’t especially good at all. Progress is a prolix, tendentious book, radiating self-regard, arrogance and flannel.

Peter Watson begins his survey of the history of ideas in Britain with the assertion that the national mindset (which at that time was the English mindset) changed significantly after the accession of Elizabeth I. His book – a guide to the nature of British intellectual curiosity since the mid-16th century – begins there, just as England had undergone a liberation from a dominant European authority: the shaking off of the influence of the Roman Catholic church and the advent of the Reformation, and the new opportunities that offered for the people. He describes how a culture based largely on poetry and on the court of Elizabeth then redirected the prevailing intellectual forces of the time.

For many years the academic sociologist Frank Furedi has been among the strongest conservative voices in the front line of the culture wars. The target of his latest book is the systematic campaign to discredit the history of the West in the interest of a modern political agenda. The vandalising of statues, the ‘decolonisation’ of institutions and curricula, the recasting of museums and the rearrangement of libraries are all symptoms of something more fundamental. Furedi argues that historical memory is the foundation of western identity and culture. The object of the campaigners is to discredit the West’s ideals and achievements.