Category Archives: Europe

France, 1940: The Exode

From The Unfree French: Life Under the Occupation, by Richard Vinen (Yale U. Press, 2006), pp. 29, 38-40 (reviewed here and here):

The dominant French civilian memories of 1940 did not come directly from contact with either French or German troops but from the large-scale flight of civilians away from the advancing German army. Population movement began in France before the German invasion, as civilians were evacuated from threatened areas on the eastern frontier and as factories were moved with their workforces to parts of France that were seen as safe from attack. Private individuals, especially those wealthy enough to afford hotels or lucky enough to have relations in the country, sometimes moved away from cities because they feared air attack, though many of these people had moved back by May 1940….

The exode was not a time of national unity. In the army, officers and other ranks, regulars and reservists blamed each other for the defeat. A generational struggle began during this period as the middle-aged victors of the First World War blamed the young soldiers who had been defeated in the Second. The veterans of the First World War were to become an important part of Marshal Pétain’s support, while young men were to provide the support for both resistance and radical collaborationism….

Alsace-Lorraine and Belgium were Catholic [perhaps Vinen meant devout, as Alsace was confessionally quite mixed] whilst the south-west of France was anti-clerical. Alsatians and Flamands spoke languages that sounded like German, which aroused suspicion in the paranoid climate of 1940. As early as April many claimed that people from Alsace-Lorraine were celebrating Hitler’s birthday or that refugee trains from the east of France had been decorated with swastikas. The de facto annexation of Alsace-Lorraine by Germany in July made the status of people even more uncertain (though, in the long run, people from Alsace-Lorraine who chose not to return home came to be seen as French patriots). The Belgian king’s surrender made the French suspicious of those of his subjects who had fled to France—though many of those subjects were now violently hostile to their own government.

Looting was widespread. Refugees stole things as they moved through deserted towns. Sections of the French army looted on a grand scale in the abandoned areas of eastern France where they were stationed…. Sometimes looting was recognized as necessary for survival when there were no conventional means of obtaining supplies. In Reims, the municipality summoned a locksmith to open abandoned shops. Sometimes shopkeepers left their properties with the doors open and invited refugees to help themselves. Sometimes the privileged took advantage of their positions: the mayor of the village of Epehy in northern France was found to have hundreds of thousands of francs’ worth of ‘requisitioned property’ in his house. On other occasions crimes were committed by people who had no other means of obtaining food. A large proportion of crimes during this period were committed by housewives and also by adolescents, perhaps those who had lost contact with their families. Courts, both those operated under Vichy and those operated after the liberation, seem to have recognized that crimes committed during the exode often involved otherwise ‘respectable’ people.

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Out of Town on a Eurail

The Far Outliers will be on the road again for the next month, traveling by air, shank’s mare, and Eurail pass. Today we fly to Boston to visit our daughter for a week, then fly on to Frankfurt on Christmas Day on our way to Strasbourg to visit my historian brother who’s supervising a study-abroad program there. We plan to visit friends in Brittany the weekend of 4 January and make a return trip to Bucharest the weekend of 11 January, with a stop in Miklósvár in Székelyland, Transylvania, on the way there.

My brother speaks pretty good Central African French, and I’ve been working on reviving and expanding my high school French—il y a quarante ans! (I also passed a graduate reading exam in French.) Mrs. O and I can get around a bit in our high school German, and we will make a pilgrimage to the Black Forest town of Pfalzgrafenweiler from which her paternal ancestors emigrated to Ukraine during the Napoleonic era, only to emigrate to the Dakotas during the third Tsar-Alexandrine era and first or second President-Clevelandic era. I haven’t been working on my Ceauşescu-era Romanian, but I’m pretty sure it’ll come back enough to get around. We had hoped to branch out in more northerly and southerly directions from Strasbourg, but our long east–west jaunts won’t leave us much time.

While we’re away, you can get some interesting perspectives about where we’ll be by exploring Europe Endless (formerly Rhine River), Notes from a Tunnel, and the always entertaining travels of Dumneazu. If you can’t ignore Asia for that long, the latest Asian History Carnival at Frog in a Well should provide you with a lot of good reading.

Auf Wiedersehen, au revoir, şi la revedere.

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Father Pat’s Old-time Syncretic Religion

From Throwim Way Leg: Tree-Kangaroos, Possums, and Penis Gourds—On the Track of Unknown Mammals in Wildest New Guinea, by Tim Flannery (Atlantic Monthly Press, 1998), pp. 186-187:

Father Pat is an Irishman for whom Gaelic is a first language. He is one of the new style of Roman Catholic missionaries and is a vital force in the lives of the people of the Torricelli Mountains. As we got to know each other, I began to see what motivated Pat. He told me that his own language and culture had been banned and belittled at the hands of the invading English and that he was certainly not going to see that happen to his Papua New Guinea parishioners. They had, unfortunately, been converted in the 1930s by Catholic missionaries of German extraction who had suppressed the local culture. Pat was determined to redress that.

Under Father Pat, the region had experienced a dramatic cultural revival. The Mass was now said in Olo (the local language) by this Irish priest dressed to a turn in Melanesian finery. His cuscus-fur head-dress and bird-of-paradise plume armlets shook gloriously as he sang. Indeed, hearing Mass said by Father Pat dressed in his full regalia was one of the most moving experiences I have ever had in a church.

It was with some pride that Pat told me that the revival of old traditions had gone so far that, as a special favour to the visiting Bishop of Vanimo, parish women had danced bare-breasted in procession through the church while singing hymns.

But the revival had gone much deeper than ceremonial formalities. Pat had questioned the old men closely concerning their pre-Christian customs and had incorporated traditional elements, where appropriate, into the celebration of the sacraments. Thus, traditional words from birth and initiation ceremonies, many long forgotten by the community, were now said at baptisms and confirmations. Pat also bought ochre for decorative purposes and sponsored festivals on these occasions.

For the first time in decades a haus tambaran (ancestral spirit house) had been built in Wilbeitei village and in it were stored the spirit masks, all newly made, for which the area was formerly famous. But the house now had a double purpose. Though great spirit masks, some five metres tall, were hung around its walls, at its centre was parked the new community truck, the result of an investment and savings scheme instituted by Father Pat.

Pat’s revival of the village traditions had come at a critical moment. The Olo had been influenced by Christianity for the best part of sixty years. They were a lot further down the road to westernisation than even the Telefol. It was dismaying to find that Pidgin was commonly used, even in conversations between the Olo themselves, and that only the very oldest members of the community remembered what traditional clothing looked like. Had Father Pat arrived just a decade later, he may have found precious little to preserve.

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Telefomin, Barcelona, and Bulmer’s Fruit Bat

From Throwim Way Leg: Tree-Kangaroos, Possums, and Penis Gourds—On the Track of Unknown Mammals in Wildest New Guinea, by Tim Flannery (Atlantic Monthly Press, 1998), pp. 153-154 (NYT book review here):

Afektaman is a pretty little village overlooking the range which lies to the south of Telefomin. It is situated at the entrance to the Sepik Gorge, and is only about thirty kilometres in a straight line from Luplupwintem, which had been, until 1977, the sole roosting place of Bulmer’s Fruit-bat.

On our arrival at Afektaman we immediately asked whether anyone called Woflayo lived there—and were led straight away, so easily, to a man of late middle-age who lived in a tiny collection of huts a kilometre or so from the village itself.

Woflayo invited us into his house, and offered us a cup of tea. As we talked, it became clear that Woflayo’s Pidgin was rather limited. He was a conservative Telefol who clung fiercely to his traditions. He did not deign to learn the new lingua franca.

After we had explained the purpose of our visit, Woflayo commented that it was a good thing we had arrived that day, for later in the week he was leaving for Batalona. I was at first nonplussed as to where exactly Woflayo might be going. Batalona did not sound like any Telefol place name I had heard. After some more discussion it became apparent that Woflayo was off on a very long trip indeed. He was headed for Barcelona, where he would lead a Telefol dance troupe as part of the 1992 Olympic Games celebrations!

Woflayo’s careful observance of tradition had clearly paid off. Of all Telefol, he was renowned as the one who knew the ancient dances best, and was thus the natural choice as leader of the troupe. What, I often wonder, did the good citizens of Barcelona make of Woflayo, bedecked in penis gourd, cane waistband and feathered head-dress, chanting and swaying to his Telefol rhythms?

After we drank our tea, Woflayo took us to a garden at the back of his hut. There, he showed us the stump of a small fig tree. It was in this tiup tree, he said, that he had shot the bat which he had sold to ‘Masta Steve’ [Van Dyke of the Queensland Museum] in 1984.

I was flattened. What an anticlimactic end to a journey which had begun with such excitement months ago and thousands of kilometres away!

A bat which Woflayo had shot in his back yard and thought nothing of had brought strangers to his door from another continent… And in a few days, he would dance to a crowd of tens of thousands on a continent as foreign to him as the far side of the moon.

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Tessaku Seikatsu: German & Italian Internees

From Life behind Barbed Wire [鉄柵生活 Tessaku Seikatsu]: The World War II Internment Memoirs of a Hawai‘i Issei, by Yasutaro Soga [1873–1957] (U. Hawai‘i Press, 2008), pp. 49-50:

About seventy to eighty Germans and Italians were interned in one corner of Sand Island. Their living quarters were next to the Japanese mess hall, and beyond that stood the women’s barracks. Among them were company men, brewing technicians, doctors, laborers, and a young engineer whom I knew from the Waikiki Rotary Club. I spoke occasionally with an old man who had been arrested on Molokai. There were also Dr. Zimmerman, who made news when a petition for a writ of habeas corpus was filed on his behalf, and the dashing young son of the minister of the interior of a northern European country who had cruised around the world in a speedboat. We were envious of those, like Professor Tower of the University of Hawaii, who were released early from Sand Island. Mr. Liebricht, a violinist, was paroled later.

Those in charge at the camps did not seem to discriminate in their treatment of Europeans and Japanese. Generally speaking, Germans and Italians gave them much more trouble than Japanese. They often quarreled among themselves, tattling to the authorities like children. In the end, they were ignored. As for cleanliness, Japanese were far superior. Apparently the toilets and bathrooms in the European barracks were very dirty.

At the beginning of 1942, Germans and Italians were also sent to the Mainland. Thirteen men who were American citizens returned to Sand Island on April 28, 1942; a new rule stipulated that citizens could no longer be sent to the Mainland. Those who returned reported on the conditions of various camps and on the Mainland in general, which led me to feel I would be better off going there as soon as possible. Around this time, Captain S became our commander at Sand Island. Once when I was talking to two or three Germans in violation of camp rules, Captain S approached us and asked, “What are you talking about?” I answered, “I was asking about friends who went to the Mainland.” He said calmly, “It’s against the rules, so you should avoid talking to one another.” I replied courteously, “I understand.” If it had been Captain E, I would have gotten a verbal thrashing.

Of the German prisoners, Mr. Otto Kuehn was the most famous. While he was imprisoned in a solitary cell, his wife and beautiful daughter (the wife of a U.S. army officer) were kept in a small cottage in front of the women’s barracks. I do not know what Mr. Kuehn did for a living, but because he had an ongoing relationship with the Japanese Consulate he was indicted as a spy and sentenced to death. Later his sentence was reduced to fifty years imprisonment. After Mr. Kuehn was transferred to a prison on the Mainland his wife and daughter followed. He was the only spy arrested in Hawaii.

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Overview of Southern Immigration

The latest issue of Southern Culture (vol. 13, no. 4, pp. 24-44; Project Muse subscription required) contains an article by Carl L. Bankston entitled New People in the New South: An Overview of Southern Immigration (voluntary immigrants only; not slaves). Here are a few excerpts that caught my eye.

Old South

In 1850 Louisiana had the largest concentration of immigrants in the South, about 75,000 people and approximately one-quarter of Louisiana’s free population. New Orleans, the largest port in the South and the second largest in the nation after New York, was a natural point of entry for people from other countries. Between 1820 and 1860, over half a million immigrants arrived in Louisiana. Given Louisiana’s French history and the large French-speaking population in the state during the nineteenth century, it is easy to assume that France would be the place of origin for most of the state’s foreign-born residents. Many immigrants to Louisiana were, in fact, from France. About 15,000 people in Louisiana in 1850, or one out of five immigrants in the state, gave France as their birthplace. The largest immigrant group in Louisiana, though, came from Ireland. An estimated 26,580 Louisianans, or nearly 38 percent of the state’s immigrants, were born in Ireland in 1850. The Irish are generally described as having arrived in Louisiana in two waves. Those known as the “Old Irish” came primarily from the northern part of Ireland between 1803 and 1830. These earlier immigrants became part of the middle classes of New Orleans. The “New Irish,” consisting mainly of peasants, left their homes because of poverty and famine, particularly after the potato blight, which hit Ireland about 1845 and lasted into the following decade, leaving Ireland devastated. They settled in the area known as the City of Lafayette, which was later incorporated into New Orleans and is still identified as the Irish Channel. The New Irish provided much of New Orleans’s low-paying manual labor.

Germans made up the second largest immigrant nationality in antebellum Louisiana. Over 20,000 people in the state in 1850, or 28 percent of all immigrants, had been born in Germany. Germans first arrived at the port of New Orleans when Louisiana was a French colony. Many settled just north of New Orleans in the Parishes of St. John and St. Charles, in an area known as the Côte des Allemands, or German Coast. A second wave of peasant German workers followed the first wave of German settlers between 1820 and 1850.

New South

As a consequence of geographic access, Texas’s main immigrant population is Hispanic or Latino, yet Texas also has a substantial Asian minority (see Table 1), attributable to some extent to the general rise in Asian migration around the United States and to the booming economy in Texas cities such as Houston. In 2000 the Vietnamese were Texas’s single largest Asian immigrant group, accounting for one out of every four foreign-born Asian Texans, and the state had the second largest Vietnamese population in the United States, after California, with 12 percent of all Vietnamese in the United States.

The case of the Vietnamese illustrates the importance of Texas as a point of access even for members of these more distant national-origin groups. Initial U.S. government resettlement efforts in 1975 had planted Vietnamese communities in the cities of Dallas and Houston. Additional Vietnamese Americans were drawn to Texas by the existing ethnic communities, combined with the availability of jobs in that state. Shrimping became something of an ethnic specialty for Vietnamese Americans along the Gulf Coast of Texas and other states….

As a world center, Atlanta has attracted a diverse Asian population. The largest grouping of Atlanta’s Asians in 2000 consisted of people from the South Asian subcontinent, with just under 36,000 Asian Indians, over 1,000 Bangladeshis, and well over 3,000 Pakistanis. At that time, Atlanta was also home to nearly 25,000 Vietnamese, close to 22,000 Koreans, and just under 21,500 Chinese. Largely members of an educated work force, the South Asian migrants were drawn to this international-airport-hub city by its professional, white-collar opportunities in professional, scientific, and technical industries, which in 2000 employed one in five of the Asian Indians in the metropolis.

As in Texas, the Vietnamese first came to Atlanta as part of government resettlement efforts, and the initial Vietnamese communities provided bases for secondary migration from other parts of the country while Vietnamese job seekers looked for work. They found it in the blue-collar sector, with nearly one-third of Atlanta Vietnamese occupied in the city’s manufacturing industry in 2000. Koreans, as in New York and Los Angeles, became the small shopkeepers of Greater Atlanta, with about 22 percent of Koreans in retail trade. Chinese, like the South Asians, had often come with educational credentials to seek jobs in professional, scientific, and technical fields, which held 17 percent of the area’s Chinese workers. Other Chinese migrants tended to go in to restaurant and related work, as accommodations and food services held 16 percent of the city’s Chinese workers. A diversified metropolitan economy with global connections had pulled in workers from all over the world into a mosaic of national-origin specializations.

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Garton Ash on 9 November 1923, 1938, 1989

Reporting from Berlin in today’s Guardian, Timothy Garton Ash looks back on several momentous events in Germany that happened on 9 November.

For an older generation of central Europeans, November 9 meant the Kristallnacht, the “night of broken glass” in 1938, when Nazi thugs left the streets of this city strewn with the smashed glass of Jewish shopkeepers’ windows. For those still older, it recalled Hitler’s attempted putsch on November 8-9 1923. Each November 9 supplants the last….

Earlier this week, I spent an afternoon with a long-time East German friend showing my younger son, who was three years old in 1989, the places where the wall used to be. There’s not much left: a few stretches of old concrete and raked sand (once the “death strip” where would-be escapers from the former East Germany were shot), grainy museum photos, a stark and rusty memorial. The ruins of Persepolis are more vivid. For those of us who were there, the experience – both the taste of our friends’ long imprisonment and the magical moment of liberation – is unforgettable, life-transforming; but to explain it to someone who was not there requires a novelist’s effort of evocation….

This remoteness is not merely a function of age or physical distance. Over dinner, I asked my old friend’s eldest son, who as a 21-year-old escaped through the perforated iron curtain from Hungary to Austria in the summer of 1989, and is now a priest in west Berlin, what his parishioners would make of it if this Sunday he preached a sermon based on his experience. Not much, he said. The west Berlin congregation would probably think: there he goes again, bothering us with his eastern reminiscences. Like the bored family when dad starts retelling for the umpteenth time his veteran’s tales of Vietnam or the second world war….

So why has this epochal event, considered by many historians to mark the end of the “short 20th century” (1914-1991), faded so rapidly from lived experience? Perhaps because, unlike, say, the 4th of July, it did not start a big new thing that is still with us (for instance, the United States). It was more a great ending than a great beginning.

The Guardian comment thread seems to have attracted a fair number of irreconcilables still angry at the how things turned out.

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Judt on the British Quagmire in Ulster

From Postwar: A History of Europe Since 1945, by Tony Judt (Penguin, 2005), pp. 466-469:

The Provisional IRA was much like [Basque] ETA in its methods, and in some of its proclaimed objectives. Just as ETA sought to make the Basque provinces ungovernable and thereby secure their exit from Spain, so the Irish Republican Army aimed at making Northern Ireland ungovernable, expelling the British, and uniting the six northern provinces with the rest of Ireland. But there were significant differences. Since an independent Ireland already existed, there was—at least in principle—a practicable national goal for the rebels to hold out to their supporters. On the other hand, there was more than one Northern Irish community, and the distinctions between them went back a very long way.

Like French Algeria, Northern Ireland—Ulster—was both a colonial remnant and an integral part of the metropolitan nation itself. When London finally relinquished Ireland to the Irish, in 1922, the UK retained the six northern counties of the island on the reasonable enough grounds that the overwhelmingly Protestant majority there was intensely loyal to Britain and had no desire to be governed from Dublin—and incorporated into a semi-theocratic republic dominated by the Catholic episcopate. Whatever they said in public, the political leaders of the new Republic were themselves not altogether unhappy to forgo the presence of a compact and sizeable community of angrily recalcitrant Protestants. But for a minority of Irish nationalists this abandonment constituted a betrayal, and under the banner of the IRA they continued to demand the unification—by force if need be—of the entire island.

This situation remained largely unchanged for four decades. By the 1960s the official stance in Dublin somewhat resembled that of Bonn: acknowledging the desirability of national re-unification but quietly content to see the matter postponed sine die. Successive British governments, meanwhile, had long chosen to ignore so far as possible the uneasy situation they had inherited in Ulster, where the Protestant majority dominated local Catholics through gerrymandered constituencies, political clientelism, sectarian pressure on employers, and a monopoly of jobs in crucial occupations: civil service, judiciary and above all the police.

If politicians on the British mainland preferred not to know about these matters, it was because the Conservative Party depended on its ‘Unionist’ wing (dating from the nineteenth-century campaign to maintain Ireland united with Britain) for a crucial block of parliamentary seats; it was thus committed to the status quo, with Ulster maintained as an integral part of the United Kingdom. The Labour Party was no less closely identified with the powerful labour unions in Belfast’s shipbuilding and allied industries, where Protestant workers had long received preferential treatment.

As this last observation suggests, the divisions in Northern Ireland were unusually complicated. The religious divide between Protestants and Catholics was real and corresponded to a communal divide replicated at every stage of life: from birth to death, through education, housing, marriage, employment and recreation. And it was ancient—references to seventeenth- and eighteenth-century quarrels and victories might appear to outsiders absurdly ritualistic, but the history behind them was real. But the Catholic/Protestant divide was never a class distinction in the conventional sense, despite the IRA’s efforts to import Marxist categories into its rhetoric. There were workers and priests—and to a lesser extent landowners, businessmen and professionals—on both sides.

Moreover, many Ulster Catholics felt no urgent desire to be ruled from Dublin. In the 1960s Ireland was still a poor and backward country and the standard of living in the North, while below that of most of the rest of the UK, was still considerably above the Irish average. Even for Catholics, Ulster was a better economic bet. Protestants, meanwhile, identified very strongly with the UK. This sentiment was by no means reciprocated by the rest of Britain, which thought little of Northern Ireland (when it thought of it at all) .The old industries of Ulster, like those of the rest of the UK, were in decline by the end of the 1960s, and it was already clear to planners in London that the overwhelmingly Protestant blue-collar workforce there had an uncertain future. But beyond this, it is fair to say that the British authorities had not given Ulster serious thought for many decades.

The IRA had declined to a marginal political sect, denouncing the Irish Republic as illegitimate because incomplete while reiterating its ‘revolutionary’ aspiration to forge a different Ireland, radical and united. The IRA’s wooly, anachronistic rhetoric had little appeal to a younger generation of recruits (including the seventeen-year-old, Belfast-born Gerry Adams, who joined in 1965) more interested in action than doctrine and who formed their own organization, the clandestine, ‘Provisional’ IRA. The ‘Provos’, recruited mainly from Derry and Belfast, emerged just in time to benefit from a wave of civil rights demonstrations across the North, demanding long overdue political and civil rights for Catholics from the Ulster government in Stormont Castle and encountering little but political intransigence and police batons for their efforts.

The ‘Troubles’ that were to take over Northern Irish—and to some extent British—public life for the next three decades were sparked by street battles in Derry following the traditional Apprentice Boys’ March in July 1969, aggressively commemorating the defeat of the Jacobite and Catholic cause 281 years before. Faced with growing public violence and demands from Catholic leaders for London to intervene, the UK government sent in the British Army and took over control of policing functions in the six counties. The army, recruited largely in mainland Britain, was decidedly less partisan and on the whole less brutal than the local police. It is thus ironic that its presence provided the newly formed Provisional IRA with its core demand: that the British authorities and their troops should leave Ulster, as a first stage towards re-uniting the island under Irish rule.

The British did not leave. It is not clear how they could have left. Various efforts through the 1970s to build inter-community confidence and allow the province to run its own affairs fell foul of suspicion and intransigence on both sides. Catholics, even if they had no liking for their own armed extremists, had good precedent for mistrusting promises of power-sharing and civic equality emanating from the Ulster Protestant leadership. The latter, always reluctant to make real concessions to the Catholic minority, were now seriously fearful of the intransigent gunmen of the Provisionals. Without the British military presence the province would have descended still further into open civil war.

The British government was thus trapped. At first London was sympathetic to Catholic pressure for reforms; but following the killing of a British soldier in February 1971 the government introduced internment without trial and the situation deteriorated rapidly. In January 1972, on ‘Bloody Sunday’, British paratroopers killed thirteen civilians in the streets of Derry. In that same year 146 members of the security forces and 321 civilians were killed in Ulster, and nearly five thousand people injured. Buoyed up by a new generation of martyrs and the obstinacy of its opponents, the Provisional IRA mounted what was to become a thirty-year campaign, in the course of which it bombed, shot and maimed soldiers and civilians in Ulster and across mainland Britain. It made at least one attempt to assassinate the British Prime Minister. Even if the British authorities had wanted to walk away

from Ulster (as many mainland voters might have wished), they could not. As a referendum of March 1973 showed and later polls confirmed, an overwhelming majority of the people of Ulster wished to maintain their ties to Britain.

The IRA campaign did not unite Ireland. It did not remove the British from Ulster. Nor did it destabilize British politics, though the assassination of politicians and public figures (notably Lord Mountbatten, former Viceroy of India and godfather of the Prince of Wales) genuinely shocked public opinion on both sides of the Irish Sea. But the Irish ‘Troubles’ further darkened an already gloomy decade in British public life and contributed to the ‘ungovernability’ thesis being touted at the time, as well as to the end of the carefree optimism of the 1960s. By the time the Provisional IRA—and the Protestant paramilitary groups that had emerged in its wake—finally came to the negotiating table, to secure constitutional arrangements that the British government might have been pleased to concede almost from the outset, 1,800 people had been killed and one Ulster resident in five had a family member killed or wounded in the fighting.

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Hogs, Ham, and (U.S.) History

Virginia hams hold a hallowed place in the culinary lore of my hard-eating heritage. During my childhood as a missionary kid in Japan, we would receive a smoked ham every Christmas from relatives back in Virginia and stretch out the eating of it as long as we could. The current issue of Common-Place now puts Virginia hams in fuller historical perspective in a fascinating article by David S. Shields entitled “The Search for the Cure: The quest for the superlative American ham“:

No food in colonial Anglo-America declared gustatory adequacy at the world table more forcefully than ham. Travelers to the English territories, such as Rev. Andrew Burnaby, declared American pork superior in flavor to any in the world. With the establishment of the republic, the ingenuity of a population of artisanal food producers fixed upon improving the most estimable of American products, ham. Eminence in the sociable world of the agricultural societies, distinction in the market place, and victory in the food contests at the burgeoning world of fairs stimulated innovation in the curing of hams. Here we will chronicle the articulation of two schools of ham production: the dry-cure sect, who would increasingly view themselves as purists and traditionalists, and the wet curists, who regarded themselves as experimentalists in taste, economy, and scientific agriculture, yet whose pork brined in a barrel was the staple of the common household.

Antiquity conveyed the ur-cure, the primordial method of preserving meat. Salting and drying meat prevented the decomposition of flesh because moisture is a requisite for most bacterial reproduction and salt (sodium chloride) draws moisture from flesh. Unfortunately, sweating meat in rock salt turned muscle tissue gray and tough. It was discovered, however, that certain types of rock salt—salt with impurities—kept meat red and somewhat moist. This impure form of salt—called saltpeter—was sought out and admixed with salt for meat preservation until the Middle Ages when smoking was added to salt and saltpeter to impart flavor and to counter insect depredations. The method practiced by Europeans at the time of the settlement of Jamestown—common to Westphalian ham and Jamon de Iberica—was the “three s method”: salt, saltpeter, smoke.

Ham modernity dates from the erection of what Wolfgang Shivelbusch has called the first global drug culture—the oceanic trading system that made the exchange of sugar, spice, tea, coffee, and chocolate the engine of the world system. Only after the explosion of the world sugar supply occasioned by the consolidation of the Brazilian cane plantations in the sixteenth century was the commodity cheap enough for trial and error in the kitchen and smokehouse. Indeed, there was decidedly a sugar moment in Western cuisine, when sucrose was added to everything as the pangustatory element. When added as the fourth s to the ancient cure, sugar mellowed the harshness of salted flesh. Sugar-cured hams became the bedrock of American porcine cuisine….

Ever since Hernando DeSoto brought his thirteen hogs into Florida, swine have flourished in North America. The earliest breeds did not resemble today’s industrial pink pig. Indeed, the first settled hogs, the Iberico Black hog, the Old English breed, do not resemble their breed descendents, the Spanish Black and the Hampshire. Of these early types there is only one extraordinarily rare example left in America: the Ossabaw Island pig, a mottled descendent of the pigs that Spaniards loosed on the islands of the Caribbean and along the southeastern coast. One population survived into the twenty-first century on Ossabaw Island off the coast of Georgia. Slow-growing, irritable, and the most efficient fat-producing mammal known to science, the breed has become the fascination of biologists working on obesity studies….

Testimonies about the quality of New World ham date from 1688 when Rev. John Clayton, reporting to the Royal Society his observations on the commodities of Virginia, declared the meat as good as any to be had in Westphalia. This is a far more informative claim than it might appear on the surface, for it reveals much about the mode of preparation. Traditional Westphalian ham is made from hogs fattened with acorns from the oak forests of western Germany and then dry cured and smoked over a cold fire of beechwood and juniper boughs. The original Virginia ham derived its flavor from an acorn mast and dry curing. It was smoked. This is worth noting because during the eighteenth century there would be disagreement about the proper feeding of pigs and a related alteration in the method of curing….

William Byrd (1674-1744), the Virginia gentleman who championed an ethic of agricultural improvement, criticized the habit among country farmers (typified, for him, by the lazy North Carolinians described in his Histories of the Dividing Line) of letting hogs roam free in the forests to graze on roots and acorns. The semi-wild hog developed stringy muscle from its robust wandering life, and the farmer lost the benefit of its manure. Byrd would keep his pigs penned and fed on dung heap scraps. But with this diet, the meat of his animals, while more tender, risked becoming less palatable. What mattered more, taste or economy?… Feeding hogs on corn was pioneered in Pennsylvania at the end of the eighteenth century. In Virginia, where the taste of the mast-fed pig haunted the gustatory imagination, traditionalists followed the old country practice of letting swine loose in the woods. The practice continued until the early twentieth century when peanut mast was found to instill in pork something like that piquant yet mellow flavor infused by acorns….

Saltpeter, while essential for the preservation of hams, proved equally if not more important as an ingredient of gunpowder. In June 1642 the General Court of Massachusetts ordered every town to erect a shed and “make saltpeter from urine of men, beastes, goates, hennes, hogs and horses dung.”…

Putting chilled, freshly butchered hams in salt was the only part of the process that did not suffer alteration in any of the schools of dry-cure preparation. European tradition usually had the slaughter of winter meat occur on St. Martinmass Day, November 11. But because of the importance of cool weather in the curing of hams, it took place substantially later in the American South: December in Virginia; January in the Carolinas. The fresh-butchered meat had to be cooled to about forty degrees Fahrenheit when salting was begun. Traditionalists would follow salting with the other two s‘s of the “dry cure”: saltpeter and smoke. The proportions varied, but J. Q. Hewlitt’s formula of one thousand pounds of meat, three pecks of Liverpool salt, and four pounds of saltpeter presented a norm. The hams were packed in tubs or casks. These were often perforated to allow liquid to drip out during the minimum of three weeks sitting. At the end of the salting period, during which fresh salt was often added to the tubs, the ham would be extracted and the salt coating washed off. Hewlitt then smoked the hams in a closed room using green hickory chips. It was important that the smoke be cool, so as not to cook the hams. Temperature in the smokehouse was not to exceed human body temperature. At the end of February the hams would be sewn up in bags for protection.

And that’s how they were shipped to us in Japan. We had to soak each ham about 24 hours before cooking and eating any of it.

via Arts & Letters Daily

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Judt on Belgian Identity Politics

From Postwar: A History of Europe Since 1945, by Tony Judt (Penguin, 2005), pp. 708-712:

Belgium, in short, combined all the ingredients of nationalist and separatist movements across Europe: an ancient territorial division reinforced by an equally venerable and seemingly insuperable linguistic gulf (whereas many residents of the Dutch-speaking regions have at least a passive acquaintance with French, most Walloons speak no Dutch) and underpinned by stark economic contrasts. And there was a further complication: for most of Belgium’s short history the impoverished communities of rural Flanders had been dominated by their urban, industrialized, French-speaking Walloon compatriots. Flemish nationalism had been shaped by resentment at the obligation to use French, at the French-speakers’ apparent monopoly of power and influence, at the francophone elite’s arrogation to itself of all the levers of cultural and political authority.

Flemish nationalists, then, had traditionally taken for themselves a role comparable to that of Slovaks in pre-divorce Czechoslovakia—even to the extent of actively collaborating with the occupiers during World War Two in the forlorn hope of some crumbs of separatist autonomy from the Nazi table. But by the 1960s the economic roles had been reversed: Flanders was now presented by its nationalist politicians not in the image of backward, under-privileged Slovakia but rather as Slovenia (or—as they might prefer—Lombardy): a dynamic modern nation trapped in an anachronistic and dysfunctional state.

These two self-ascribed identities—repressed linguistic minority and frustrated economic dynamo—were now both woven into the fabric of Flemish separatist politics, such that even after the old injustices had been swept away and the Dutch-speaking provinces of the north had long since won the right to the use of their own language in public affairs, the remembered resentments and slights simply attached themselves to new concerns instead, bequeathing to Belgian public policy debates an intensity—and a venom—which the issues alone could never explain.

One of the crucial symbolic moments in the ‘language war’ came in the Sixties—fully half a century after Dutch had been officially approved for use in Flemish schools, courts and local government, and four decades after its use there was made mandatory—when Dutch-speaking students at the University of Leuven (Louvain) objected to the presence of French-speaking professors at a university situated within the Dutch-speaking province of Flanders-Brabant. Marching to the slogan of ‘Walen buiten!’ (‘Walloons Out!’) they succeeded in breaking apart the university, whose francophone members headed south into French-speaking Brabant-Wallon and established there the University of Louvain-la-Neuve (in due course the university library, too, was divided and its holdings redistributed, to mutual disadvantage).

The dramatic events at Leuven—a curiously parochial and chauvinist echo of contemporary student protests elsewhere—brought down a government and led directly to a series of constitutional revisions (seven in all) over the course of the ensuing thirty years. Although devised by moderate politicians as concessions to satisfy the demands of the separatists,the institutional re-arrangements of Belgium were always understood by the latter as mere stepping stones on the road to ultimate divorce. In the end neither side quite achieved its aims, but they did come close to dismantling the Belgian unitary state.

The outcome was byzantine in its complexity. Belgium was sub-divided into three ‘Regions’: Flanders, Wallonia, and ‘Brussels-Capital’, each with its own elected parliament (in addition to the national parliament). Then there were the three formally instituted ‘Communities’: the Dutch-speaking, the French-speaking, and the German-speaking (the latter representing the approximately 65,000 German speakers who live in eastern Wallonia near the German border). The communities, too, were assigned their own parliaments.

The regions and the linguistic communities don’t exactly correspond—there are German speakers in Wallonia and a number of French-speaking towns (or parts of towns) within Flanders. Special privileges, concessions, and protections were established for all of these, a continuing source of resentment on all sides. Two of the regions, Flanders and Wallonia, are effectively unilingual, with the exceptions noted. Brussels was pronounced officially bilingual, even though at least 85 percent of the population speaks French.

In addition to the regional and linguistic communities, Belgium was also divided into ten provinces (five each in Flanders and Wallonia). These, too, were assigned administrative and governing functions. But in the course of the various constitutional revisions real authority came increasingly to lie either with the region (in matters of urbanism, environment, the economy, public works, transport and external commerce) or the linguistic community (education, language) culture and some social services).

The outcome of all these changes was comically cumbersome. Linguistic correctness (and the constitution) now required, for example, that all national governments, whatever their political color, be ‘balanced’ between Dutch- and French-speaking ministers, with the prime minister the only one who has to be bilingual (and who is therefore typically from Flanders). Linguistic equality on the Cour d’Arbitrage (Constitutional Court) was similarly mandated, with the presidency alternating annually across the language barrier. In Brussels, the four members of the executive of the capital region would henceforth sit together (and speak in the language of their choice) to decide matters of common concern; but for Flemish or Francophone ‘community’ affairs they would sit separately, two by two.

As a consequence Belgium was no longer one, or even two, states but an uneven quilt of overlapping and duplicating authorities. To form a government was difficult: it required multi-party deals within and across regions, ‘symmetry’ between national, regional, community, provincial, and local party coalitions, a working majority in both major language groups, and linguistic parity at every political and administrative level. And when a government was formed it had little initiative: even foreign policy—in theory one of the last remaining responsibilities of the national government—was effectively in the hands of the regions, since for contemporary Belgium it mostly means foreign trade agreements and these are a regional prerogative.

The politics of this constitutional upheaval were just as convoluted as the institutional reforms themselves. On the Flemish side, extreme nationalist and separatist parties emerged to press for the changes and benefit from the new opportunities to which they gave rise. When the Vlaams Blok, spiritual heir to the wartime ultranationalists, rose to become the leading party in Antwerp and some Dutch-speaking suburbs north of Brussels, the more traditional Dutch-speaking parties felt obliged to adopt more sectarian positions in order to compete.

Similarly, in Wallonia and Brussels, politicians from the French-speaking mainstream parties adopted a harder ‘communitarian’ line, the better to accommodate Walloon voters who resented Flemish domination of the political agenda. As a result, all the mainstream parties were eventually forced to split along linguistic and community lines: in Belgium the Christian Democrats (since 1968), the Liberals (since 1972), and the Socialists (since 1978) all exist in duplicate, with one party of each type for each linguistic community. The inevitable result was a further deepening of the rift between the communities, as politicians now addressed only their own ‘kind’.*

*The main newspapers, Le Soir and De Standaard, have almost no readers outside the French- and Dutch-speaking communities, respectively. As a result, neither takes much trouble to report news from the other half of the country. When someone speaks Dutch on Walloon television (and vice versa) subtitles are provided. Even the automatic information boards on interregional trains switch back and forth between Dutch and French (or to both, in the case of Brussels) as they cross regional frontiers. It is only partly a jest to say that English is now the common language of Belgium.

Wow. It’s almost as if Belgium has been governed by a bunch of enlightened North American university administrators with ever-expanding budgets.

UPDATE: Judt provides useful background to the report last month by Elaine Sciolino in the New York Times entitled Calls for Breakup Grow Ever Louder, filed in the wake of a celebration of “100 dagen belgische Chaos” by the Flemish Bloc.

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