Category Archives: Race and Justice in Transnational Perspective

Globalization, Slavery and Pearls in the Age of Imperialism

By Jasmine Marshall Armstrong

Although diamonds may be the gemstone commodity people currently associate with human rights conflicts, in the mid-19th to early 20th centuries, it was the luminous, natural pearl found in the Arabian Gulf that was widely desired, yet also connected to a persisting slave trade.

Matthew Hopper, an Associate Professor of History at Cal Poly, San Luis Obispo explored this world during his recent seminar talk at the Center for the Humanities, entitled “Pearls, Slavery, and Fashion: Enslaved African Pearl Divers in the Persian Gulf in the Age of Empire.” Hopper’s book, Slaves of One Master: Globalization and Slavery in Arabia in the Age of Empire, was published by Yale University Press in 2015.

During the pearling season of 1873, an enslaved pearl diver swam over and climbed aboard a British cruiser. What followed was a conflict between the British abolition movement, and the burgeoning craze for pearls brought about by increased wealth from industrialization in both the United Kingdom and the United States.

Describing the conflict as a “diplomatic hailstorm,” Hopper noted that the case became a cause célèbre that had lasting ramifications when enslaved pearl divers or pearling ship crew members attempted to seek asylum with the British. Fearing the diplomatic impact that granting asylum would have upon the pearl trade, the British decided against a policy of helping enslaved pearl divers.

Hopper noted that while the British were proud of their work in the abolition movement from the late 18th century on, and the United States had abolished slavery with the 13th Amendment to the Constitution in 1865, both nations had a voracious appetite for Gulf Pearls, fed by a burgeoning print culture.

In the popular press, Queen Victoria, and French Empress Eugénie de Montijo were both depicted favoring pearls. The newly wealthy from trade and industrialization sought to emulate the nobility by purchasing and wearing pearls.

The practice of enslavement of people from East Africa for use in the Gulf pearling trade persisted into the 20th Century. Some of the enslaved came from Mozambique and Tanzania. Ships often featured crews that were mixed between those owning the boat, paid employees, and their slaves. Arabian ship owners worked in a network of global trade with merchants from India, who then funneled many of the valuable pearls into American and European markets.

In America, although a small industry of freshwater pearls from rivers existed, the newly wealthy Americans sought Gulf pearls. The American craze for pearls in fashion kicked into high gear in the second half of the 19th Century to the early 20th Century. The November 6 1895, wedding of Consuelo Vanderbilt to Charles Spencer-Churchill, the 9th Duke of Marlborough at St. Thomas’ Church in Manhattan was a turning point in the craze for pearls. The New York Times coverage of the wedding, engineered despite the bride’s objections by her socially ambitious mother, Alva Smith Vanderbilt, was called “the most elaborate ever in this country.” Press coverage noted that Consuelo Vanderbilt’s dress would be sewn with real pearls. After she became the Duchess of Marlborough, Consuelo Vanderbilt was frequently photographed wearing pearl chokers, and long pearl opera-length ropes. Hopper said the years 1910-1914 were the peak years of value for Gulf pears, representing the last years of the Gilded Age prior to the start of World War I.

It was an enterprising Japanese businessman, Mikimoto, whose development of the cultured pearl ultimately brought about an end to the demand for Gulf Pearls harvested by enslaved divers. In 1893, he created the first cultured pearl, and thus changed forever the value and consumption of pearls. Freed of the need to harvest oysters in the Gulf in hopes of finding priceless natural pearls, the public began to buy cultured Japanese pearls. “Mikimoto thought every woman should be able to afford a pearl necklace,” Hopper said.

Sadly, the collapse of Gulf pearling created other problems. The freed former pearling slaves now faced hunger and poverty, as they were left to their own devices in the years following World War I. In the 1920s, former enslaved pearl divers often approached British colonial experts saying that they thought they were still the property of those who had owned the Gulf pearling ships, and that such people were obligated to feed them.

Center for Humanities fellows noted after the talk issues of enslavement persist today, whether it be in sex trafficking, or the shrimp industry, which has been exposed for the enslavement of workers. Those in attendance discussed using research and apps to understand ethical concerns related to products.

Unto This Last: Marxism, Debt, and Usury

by Mario Sifuentez

During his visit to campus this spring, David Palumbo-Liu discussed his article “All That is Sold Melts into Air (Again)” with faculty and students. He urges us to shed the shackles of an old morality in order to rid ourselves of the pressing guilt that we feel when we owe money. He argues that this guilt clouds our understanding of what exactly happened during the 2008 meltdown and offers instead a countermorality, that is based on a different sense of morality and justice.

This version of capitalism positions the proletariat as owing future labor to their capitalist overlords and that alienation of wage labor has now become an alienation based on debt. Debt follows us everywhere; it is ever present in our minds, in our labor, and most importantly in our credit score. The credit system is alienating because it eliminates a material good and replaces it with something ephemeral and intangible, it replaces it with distrust and suspicion on the side of the lender, which in turn makes the borrower feel untrustworthy.

In the case of the 2008 meltdown, the borrower, large corporations, escaped the scrutiny precisely because they are not people, they cannot feel alienation, they are not moral beings, and they cannot be held accountable. In the end we pay for their debts twice over in the form of taxes and services not rendered.

So what do we do? Palumbo-Liu reintroduces the notion of a countermorality, one that creates a “whole new social imaginary” that invests heavily in a new kind of language and new kind of vocabulary. One that allows us to reinvent, explode, and construct new meanings for ourselves and places the blame squarely on the shoulders of the one percent.

In reflecting on Palumbo-Liu’s article, I am reminded of Stephanie Black’s fantastic 2002 film, Life and Debt. In the opening sequence, three Rastafarian men sit around a fire discussing the morality of lending money with high interest rates and the indebtedness that has been forced on Jamaica. They read from Exodus 22:25 “If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.” The Quran similarly tells us in 2:275 “Those who charge usury are in the same position as those controlled by the devil’s influence. This is because they claim that usury is the same as commerce. However, God permits commerce, and prohibits usury. Thus, whoever heeds this commandment from his Lord, and refrains from usury, he may keep his past earnings, and his judgment rests with God. As for those who persist in usury, they incur Hell, wherein they abide forever.” Ancient Hindu and Buddhist text also demean and condemn usury.

This reminds us of three things: first, that loaning and borrowing money are not immoral per se but the act of usury is really the problem. Lending and borrowing money of course are an ancient practice that predates capitalism. So does usury but capitalism’s original sin is normalizing usury in the everyday lending practices of institutions.

Second it reminds us that the United States established this world wide financial system after the Second World War. The United States and its global lenders, the IMF, the World Bank, and the Inter American Development Bank have been turning the Darker Nations into the Poorer Nations for over half a century. The austerity programs that have been enacted on the U.S. populace might be a case of the chicken coming home to roost. Capitalists have long provided a cheaper and more affordable way of life for Americans at the expense of the former colonies around the globe and are now looking here as a place to continue the gouging. For as Palumbo-Liu’s reference to Marshall Berman reminds us, “the only activity that really means anything to the bourgeoisie is making money.”

Finally, I concur with Dr. Palumbo-Liu that the solution might be as simple as refusing to pay our debts. And as difficult as creating a new morality that forces us to talk about debt and debtors in a different framework. But I want to suggest that perhaps we should look to an ancient morality that while perhaps not as radical as Marxism does resonate with more people all over the world. The wrath and the vocal support that Pope Francis recently incurred because he dared to suggest that all foreign debt should be forgiven is indicative that this sort of morality appeals to a wide swath of the darker nations and makes capitalists quite nervous.