Key Moments
Dr. Nigel Biggar | Deconstructing Decolonization
Jordan PetersonKey Moments
The decolonization movement, while aiming for progress, is built on a foundation of falsehoods that threaten liberal Western societies and ignore non-Western empires. This critique challenges the narrative of inherent Western racism and colonial guilt.
Key Insights
The decolonization movement is criticized for its selective focus on Western empires while ignoring non-Western ones, particularly in an era of rising illiberal states.
The American Revolution, often framed as a fight against imperial tyranny, was more complex, involving disputes over taxation and representation, and was not a simple narrative of colonial freedom versus imperial oppression.
Decolonization is a broad term with both logical and problematic interpretations; its aggressive, revolutionary cultural form wrongly asserts inherent structural racism in Britain and the West.
The British Empire's actions, including the abolition of the slave trade which cost nearly as much as the profits gained from it, are presented as more nuanced than a purely oppressive and racist endeavor.
The concept of 'lived experience' used to dismiss critiques of decolonization is problematic, as individual experiences can be based on flawed perceptions and do not represent universal truths.
The author argues that decolonization's anti-rational stance, which dismisses reason, science, and liberal values like free speech as mere Western constructs, is dangerous and serves authoritarianism.
The decolonization movement's flawed foundation and Western focus
Dr. Nigel Biggar introduces his course "Deconstructing Decolonization," arguing that the movement is largely misguided and poses a threat to liberal Western societies. He contends that decolonization is built upon a set of false assumptions and exhibits a curious lack of interest in non-Western empires, focusing almost exclusively on those of European origin, particularly the British Empire. This selective focus is seen as problematic, especially in a global context where aggressive, illiberal states pose a significant threat to the liberal world order. Biggar challenges the prevailing narrative that characterizes Western colonial pasts as solely defined by racism and oppression, suggesting that a more nuanced understanding is required. He highlights that the movement is currently driving a cultural revolution that risks undermining faith in the very foundations of Western civilization.
Personal experience and the genesis of academic controversy
Biggar recounts his personal experience in late 2017, when his project "Ethics and Empire" at Oxford University became the target of an online defamation campaign. This led to widespread media attention and public outcry, fueled by academic colleagues and students. The controversy stemmed from his conditional defense of Cecil Rhodes, an article in The Times acknowledging both pride and shame in Britain's imperial past, and the online publication of his project's report. The project itself aimed to analyze historical assessments of empires from various cultures and eras, not to defend imperialism, but to understand the ethical standards used by contemporaries to evaluate empires. This incident marked his unintentional entry into a "culture war" over colonialism.
Re-examining the American Revolution narrative
The lecture delves into the complexities of the American Revolution, challenging the traditional narrative of a straightforward fight for freedom against imperial tyranny. Biggar argues that while colonists lacked direct representation in Westminster and faced unaccustomed taxation (like the Stamp Act of 1765), the situation was more nuanced. He notes that the colonists' concerns about overreach by King George III were amplified by Whig politicians in Britain and that the taxes were intended to cover costs from the French and Indian War, which had secured the colonies. Furthermore, the Quebec Act of 1774, granting religious tolerance to Catholics, and the Proclamation of 1763, restricting westward expansion to protect Native American lands, were viewed by colonists as imperial overreach, but were acts of political wisdom and restraint from the British perspective. Biggar concludes that the American Revolution's moral landscape is far more complex than a simple dichotomy of colonial liberty versus imperial despotism, and that the United States has a history not only as an opponent but also as a participant in colonialism.
The multifaceted meaning of 'decolonization'
Biggar acknowledges the confusion surrounding the term 'decolonization,' citing an academic who admitted inability to define it precisely. He differentiates between logical and problematic interpretations. In its original context, decolonization might refer to reclaiming indigenous languages and self-respect, as advocated by Kenyan writer Ngũgĩ wa Thiong'o regarding African literature. In contemporary Britain, it could reasonably mean correcting historical neglect of immigrant contributions or ensuring the inclusion of important texts overlooked due to authors' race. However, he warns that more problematic interpretations, such as opposing Eurocentrism or demanding ethnic diversity in reading lists solely for student identification, are gaining traction.
Critique of Eurocentrism and the danger of anti-rationalism
Biggar questions the decolonial insistence on moving away from Eurocentrism, arguing that focusing on European history and culture is justifiable for a country like Britain, which is geographically located in Europe and has developed distinct institutions and traditions. He finds the idea that students can only relate to authors of their own race illogical, citing historical examples like white Europeans appreciating Jesus (Semitic) and Mahatma Gandhi (Indian), and Afghans appreciating Shakespeare. He considers the decolonial view that reason, science, and liberal values like tolerance and free speech are merely oppressive Western constructs to be not only irrational but also dangerous, serving authoritarian policies. He poses the question of what alternative exists to reason and tolerance, if not arbitrary power, highlighting the peril for those in places like Hong Kong who fought for liberal rights.
The 'cultural revolutionary' form of decolonization
A particularly concerning form of decolonization, which Biggar terms the 'cultural revolutionary' approach, posits that Britain is structurally racist, with its colonial past—characterized by slavery, contempt for non-white cultures, and forced imposition of British culture—being its defining essence. This narrative suggests that this racism continues to this day, necessitating the repudiation of Britain's colonial legacy and the payment of reparations to descendants of victims. Biggar contends that this story is largely false, with each of its main hypotheses being incorrect. He argues that this narrative is particularly dangerous because it seeks to infect Western populations with a 'cancer of imagined guilt,' undermining their self-belief and liberal strength at a time when they face threats from illiberal states like Russia and China. This cultural narrative, he asserts, is critical not just for Britain but for the entire West.
Challenging the claim of systemic racism in contemporary Britain
To counter the claim of systemic racism in contemporary Britain, Biggar presents evidence that contradicts this assertion. He points to the Boris Johnson government, where many key ministerial positions were held by individuals of Middle Eastern, Asian, or African descent, including Rishi Sunak as Chancellor. He argues that a systemically racist, white-supremacist state would not appoint individuals from minority ethnic groups to such high offices. Furthermore, he references the 2021 Commission on Race and Ethnic Disparities (CRED) report, led by Tony Sewell, which, despite facing criticism from some quarters, concluded that Britain is not systemically racist as a whole, though it acknowledged instances of structural racism. Biggar criticizes the reliance on 'lived experience' as a definitive source of knowledge, arguing that perceptions can be flawed and that such experiences, while deeply felt, are not beyond critical examination. He also cites a 2018 EU Agency for Fundamental Rights report showing that racist harassment and discrimination were less prevalent in the UK than in most EU countries.
Clarifying terminology: Empire, colony, imperialism, colonialism, and indigenous peoples
In preparation for further discussions, Biggar clarifies key terms. He distinguishes between an 'empire' (a single state encompassing diverse peoples with one dominant group) and a 'colony' (a territory directly ruled by the imperial power), noting that much of British India, for instance, comprised princely states with significant autonomy, indicating indirect rule rather than direct colonization. He also expresses a preference for avoiding the terms 'imperialism' and 'colonialism' due to their implication of monolithic ideologies, arguing that actual empires, including the British Empire, grew organically and reactively rather than from a consistent, pre-planned agenda. Finally, he defines 'indigenous peoples' simply as people born in a place, without any connotation of cultural primitivism, using terms like 'Native Americans' and 'Aboriginals' with careful consideration for their specific contexts.
Mentioned in This Episode
●Organizations
●Books
●Concepts
●People Referenced
Common Questions
Dr. Biggar argues that the contemporary decolonization movement is fundamentally flawed, based on false assumptions about the past and present, and ultimately poses a threat to Western liberal values.
Topics
Mentioned in this video
An imperialist from the late 19th century and founder of a famous scholarship program, whom the speaker defended conditionally.
Author of the controversial article 'The Case for Colonialism', referenced positively by the speaker in an article for The Times.
Authored 'City of God', a classic example of assessing empire from a Christian perspective, critically reading the Roman Empire.
His alleged unconstitutional absolutist tendencies and imposition of unbearable taxes were central to the anti-colonial narrative of the American Revolution.
The principal architect of the US Constitution, who wrote to Lafayette in 1785 about the natural right to the use of the Mississippi River.
Leader of China, mentioned as an example of an aggressively illiberal state posing a threat to the liberal West.
Mentioned as the Home Secretary of East African Asian descent in Boris Johnson's cabinet.
His death at the hands of a police officer in Minneapolis was used by Black Lives Matter to seize public opinion in the US and subsequently fueled the decolonization movement.
Author of 'The Man Without Qualities', a novel that explores the collapse of empires and systems when voluntary belief fades.
Mentioned as the Prime Minister whose recent cabinet included many individuals of Middle Eastern, Asian, or African descent, challenging the notion of systemic racism in Britain.
Chaired the Commission on Race and Ethnic Disparities, which concluded that Britain is not systematically racist overall.
Mentioned in the context of his academy, highlighting the quality of lectures and the philosophical approach of its students.
Presented the idea of national self-determination at the Paris Peace Conference in 1919, giving American weight to the concept.
Mentioned as a Chinese student who risked their life and freedom to fight for liberal rights and freedom of expression in Hong Kong, questioning the decolonial argument against Eurocentrism.
Mentioned as the Chancellor and later Prime Minister of Indian origin, highlighting the diversity in Boris Johnson's cabinet.
Acting Vice-Chancellor of the University of Cambridge, who admitted to being baffled by the term 'decolonization' due to its overuse and varied meanings.
Jewish historian born in Baghdad who argued against the belief that Britain betrayed the Arabs in his book 'In the Anglo-Arab Labyrinth'.
Kenyan novelist and playwright who authored 'Decolonising the Mind', arguing that African literature should be written in African languages.
Mentioned as the Health Secretary of Pakistani origin in Boris Johnson's cabinet.
Mentioned as the Education Secretary of Iraqi origin in Boris Johnson's cabinet.
Leader of Russia, mentioned as an example of an aggressively illiberal state posing a threat to the liberal West.
Led military campaigns in the 19th century, dispersing other southern African peoples and initiating at least one war of extermination.
Mentioned as the Minister of State for Equalities, born in Nigeria, in Boris Johnson's cabinet.
Mentioned as a place offering high-quality lectures and fostering existential philosophers who grapple with fundamental questions.
Established their empire in the Middle East over 4000 years ago, cited as an example of an ancient non-Western empire.
Conquered eastward to Afghanistan and westward to central France from the 7th century AD, forming significant empires.
Attempted to join the ranks of imperial powers in the 1690s but failed.
An organization that used the killing of George Floyd to influence public opinion and subsequently merged with the 'Rhodes Must Fall' campaign, pushing decolonization.
Issued a report in March 2021, chaired by Tony Sewell, which argued that contemporary Britain is not systematically racist overall, despite acknowledging structural racism.
Extended their imperial influence over much of present-day Texas three centuries after other empires emerged.
Politicians in Britain who believed King George III was undermining the constitution by using royal patronage to control Parliament, influencing their allies in colonial America.
Established colonies around the Mediterranean in the 6th century BC, mentioned as an example of ancient empire.
The primary focus of decolonization advocates, seen as the embodiment of Western global dominance and historical wrongdoing.
Established their empire in South America in the 15th century.
Mentioned as a successor to the Roman Empire, exemplifying ancient imperial structures.
Established their empire in Asia Minor in the 15th century.
Were the first Europeans to begin establishing empires from the 15th century onwards.
Published a 2018 report titled 'Being Black in the EU', finding that the UK had lower rates of racial harassment and discrimination compared to most EU countries.
Expanded their control in West Africa.
Established their empire in Central America in the 15th century.
A project the speaker was involved in, which aimed to select and analyze assessments of empire from antiquity to modern times to understand ethical standards.
A movement that, in some of its forms, equates Britain with empire and evil, advocating for Scotland's separation from England.
The speaker's upcoming book, to be published in February 2023, from which much of the lecture is drawn.
A work by St. Augustine that critically reads the Roman Empire from a Christian perspective, serving as a classic example of assessing empire.
A 1986 book by Kenyan writer Ngũgĩ wa Thiong'o advocating for African literature to be written in African languages to restore self-respect.
Robert Musil's novel, set during the decline of the Austro-Hungarian Empire, which discusses how established systems rely on voluntary belief and can collapse when that belief erodes.
A 1976 book by Elie Kedourie arguing against the notion that Britain betrayed the Arabs during World War I, concluding that imagined guilt can cripple even great powers.
The union of England and Scotland that formed Great Britain, marking the beginning of the entity that would become the British Empire.
A direct tax imposed on the American colonies by the Grenville ministry in 1765, which was unprecedented and met with resistance, eventually repealed.
In 1774, the British granted religious tolerance to Roman Catholics in Quebec, which was seen by some American colonists as evidence of the British government's absolutist tendencies.
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