- [cotton price drops]
-
The man-hour estimates for 100 pounds of cotton are from:
The Lever of Riches:
Technology, Creativity, and Economic Progress,
Joel Mokyr,
Oxford University Press, 1990, page 99.
The transport prices for 100 pounds of cotton are from:
The Cotton Industry:
An Essay in American Economic History;
Part I:
The Cotton Culture and the Cotton Trade,
M. B. Hammond,
Macmillan, 1897, page 171.
- [four ideas behind mass production]
-
These days we often muddle together four separate ideas when we speak of
mass production. The idea of a ‘factory,’ meaning someplace when several
of us would go to work together, is an old one. In China, we had such
factories at least a thousand years ago. The idea of making something
in volume is also old. For instance, that’s how we made pots, coins,
buttons, and cannon balls centuries ago. The idea of division of labor
is old, too. It probably dates back at least as far as our first cities,
perhaps seven millennia ago. But those three ideas didn’t come together
until recently.
As Adam Smith noted in 1776, “[Normally a pinmaker] could scarce... make
one pin in a day.... [But now] the whole work... is divided into a
number of branches.... One man draws out the wire, another straights
it, a third cuts it, a fourth points it, a fifth grinds it at the
top....” In other words, pinmakers specialized and together they formed
a reaction network. Before that, a pinmaker could only make about one pin
a day. Now, the same pinmaker could average around 5,000 pins a day. The
price of pins dropped like a rock. By dividing labor we could thus make
an assembly line. By adding a steam engine we could also power all the
tools on that line. That alone was a huge change, but mass production
also involves yet another idea—precision parts. While we could divide
our labor in factories to make pins in volume, those pins needn’t be
precision-made. Conversely, we could make precision pins in low volume
in factories without dividing our labor—painstakingly and by hand. Our
production explosion happened only when all four ideas came together.
Mass production is thus a form of volume production in which we
divide both the making of and the putting together of standard parts
into a series of steps so simple that we can make tools do them. We can
then divide the labor of making and putting together the parts for those
tools, thus closing the recursive loop.
Factories in China 1,000 years ago:
“Organization and Management in the Midst of Societal Transformation:
The People’s Republic of China,”
A. S. Tsui, C. B. Schoonhoven, M. W. Meyer, L. Chung-Ming, G. T. Milkovich,
Organization Science,
15(2):133-144, 2004.
Division of labor is old:
Finley cites Xenophon 2,400 years ago explaining why artisans specialize
in cities.
The Ancient Economy,
M. I. Finley,
University of California Press, 1973, page 135.
However, any large mass of us will specialize—for example, in armies.
Probably the idea is so old that it’s impossible to date.
Adam Smith’s pin-making example:
“[A pinmaker] could scarce, perhaps, with his utmost industry, make
one pin in a day, and certainly could not make twenty. But in the way
in which this business is now carried on, not only the whole work is a
peculiar trade, but it is divided into a number of branches, of which
the greater part are likewise peculiar trades. One man draws out the
wire, another straights it, a third cuts it, a fourth points it, a fifth
grinds it at the top for receiving, the head; to make the head requires
two or three distinct operations; to put it on is a peculiar business,
to whiten the pins is another; it is even a trade by itself to put them
into the paper; and the important business of making a pin is, in this
manner, divided into about eighteen distinct operations, which, in some
factories, are all performed by distinct hands, though in others the same
man will sometimes perform two or three of them.... Those ten persons,
therefore, could make among them upwards of forty-eight thousand pins
in a day. Each person, therefore, making a tenth part of forty-eight
thousand pins, might be considered as making four thousand
eight hundred pins in a day.”
An Inquiry into the Nature and Causes of the Wealth of Nations,
Adam Smith,
Edwin Cannan Edition,
Encyclopaedia Britannica, 1952, Book I, Chapter I, page 3.
Mass production isn’t just volume:
For example, Abraham Darby’s brass castings for cast iron, or Josiah
Wedgwood’s pottery molds for kiln pottery, or Christopher Polhem’s
cogwheels milling machine, or any number of other such items (bootlaces,
buttons, coins, cannon balls, and so on). All were in volume, yet none
were ‘mass produced.’ In 1452, Gutenberg had made the lead type for his
printing press in bulk, but that wasn’t ‘mass production’ either.
- [recursion]
-
Recursion is a tricky idea, and even math and computer science students
have a lot of trouble with it. The essence of their problem is this:
if a process depends on itself, how can it ever stop? For example,
when you stand between two mirrors facing each other what you see is a
recursive image: it contains a reflection of you, a smaller reflection
of that reflection of you, a yet smaller reflection of that, and so
on. The recursion doesn’t go to infinity because after some number of
reflections, the next reflection is either too small or too dim for
your eyes to see. Every recursion eventually ‘bottoms out’ sometime,
so if we were to start at its bottom and work our way out we’d have
a more easily understood operation, (example: imagine that the mirror
starts with a just barely discernible image of your reflection, then
the second mirror magnifies that, and so on, until the reflected image
occupies the whole mirror’s surface). However expressing the operation
recursively (going the other way) is more compact and, almost always,
more powerfully expressive.
- [...guns germinate steel foundries]
-
An homage to
Guns, Germs, and Steel:
The Fates of Human Societies,
Jared Diamond,
W. W. Norton, 1997.
- [‘childhood’ in nineteenth century Britain]
-
Today’s notion of ‘childhood’ is something we had to invent. And recently.
Before then children were mostly just small adults. In Britain at least,
kids under ten had been barred from mining only in 1841. Kids under
eight would be barred from working the fields only in 1868—the same
year public hangings would be outlawed. Working children had little
legal protection. But then even adult male trade unions remained illegal
until 1871—and hanging or penal slavery was the penalty for trying to
start one. Kids under ten would be barred from manufactory work only in
1874. Child chimney sweeps would be banned only in 1875.
In Britain until the 1840s over 400 crimes carried the death
penalty. Cutting down a sapling, damaging Westminster Bridge, being a very
malicious child, stealing a letter—all were hanging offenses. Children
weren’t excepted. From the age of seven, kids convicted of stealing
toys, or a spoon, or a pork pie, could be jailed or hung. Or they
could be transported—sent to a colony for hard labor—in effect,
enslaved. Of the transported, some of those “little depraved felons”
went for life. Others went for seven or fourteen years. One boy stole 21
umbrellas and was transported to today’s Tasmania for seven years. He
was 11. Another boy also got seven years in Tasmania. He stole three
boxes of toys. He was nine. In 1851, perhaps 100,000 children roamed the
streets of London alone. Child labor, starvation, disease, near-slavery,
harlotry, illiteracy, crime, and bastardy were normal. Kids as young as
five were bought and sold, brutalized and exploited, and put to work up
chimneys, down coal mines, or in the factories and fields. ‘Baby farming,’
the paid murder of unwanted infants, was an industry. Such ‘farmers’
might accept dozens of babies at once—supposedly to raise, but mostly
to kill ‘accidentally.’ They even advertised in the newspapers. Dickens
didn’t have to make up anything in Oliver Twist. What he had
to do was tone it down.
At the time, many crimes in Britain had only one punishment—hanging.
Spending a month in the company of gypsies, stealing goods worth 5
shillings, impersonating a Chelsea Pensioner, blacking up at night,
being a runaway sailor—all were hanging offenses. But the penalty was
so harsh that in practice few were actually hanged, so transportation
(essentially penal slavery) was a popular alternative. Also, pregnant
women, young children, clergymen, anyone who could read (or pretend
to) well enough to pass muster, and—of course—anyone who was rich,
often received pardons or reduced penalties, like whipping or branding or
pillorying. The laws were beginning to be softened by the 1830s—after
huge postwar political unrest from 1816 on, largely having to do with
the way the rich treated the poor—but many such laws were still in force
by 1851.
Crime and Punishment in England:
A Sourcebook,
Andrew Barrett and Christopher Harrison (editors),
Routledge, 2001.
“London Crime and the Making of the ‘Bloody Code,’ 1689-1718,”
J. M. Beattie,
Stilling the Grumbling Hive:
the Response to Social and Economic Problems in England, 1689-1750,
Lee Davison, Tim Hitchcock, Tim Keirn, and Robert B. Shoemaker (editors),
St. Martin’s Press, 1992.
The London Hanged:
Crime and Civil Society in the Eighteenth Century,
Peter Linebaugh,
Penguin, 1991.
Crime and Punishment in Eighteenth-century England,
Frank McLynn,
Routledge, 1989.
Children transported:
Two children in Birmingham were sentenced to be transported to
Australia on January 5th, 1844. John Locksmith (also known as William
Joach), aged 14, got 14 years, and George Wort, aged 15, got seven years.
Home Office 11/15:
Convict Transportation Registers, 1846-1848,
pages 190 and 225.
The National Archives, Kew, England.
An 11 year-old named James Gavagan arrived at Point Puer in 1835. A
nine year-old named James Lynch was a London laborer and he could read
a little. Previously he’d stolen stockings, for which he got 10 days in
jail, and two bonnets, for which he got six months in jail. For stealing
the toys he got transportation and seven years at the Surrey Quarter
Sessions, Newington, on September 11th, 1843. He sailed with 289 other
convicts on board the Equestrian and arrived in Hobart May
2nd, 1844.
Pack of Thieves?
52 Port Arthur Lives,
Hamish Maxwell-Stewart and Susan Hood,
Port Arthur, Port Arthur Historic Site Management Authority, 2001.
The Village Labourer 1760-1832:
A Study in the Government of England Before the Reform Bill,
J. L. and Barbara Hammond, 1911,
Augustus M. Kelley Publishers, Reprint of the 1913 Edition, 1967.
Remember, though, that at the time, marriageable age was 14 for boys and
12 for girls, and many would be dead by 20, so ‘children’ is a somewhat
misleading term.
The phrase “little depraved felons” is that of Governor Arthur, of Port
Arthur, in Australia.
The Fatal Shore,
Robert Hughes,
Knopf, 1986, page 408.
100,000 child vagrants in London:
The Seven Curses of London,
James Greenwood,
Stanley River, 1869.
See also
Artful Dodgers:
Youth and Crime in Early Nineteenth Century London,
Heather Shore,
Boydell Press, 1999.
“Histories of Crime and Modernity,”
Andrew Davies and Geoffrey Pearson (editors),
special issue of the
British Journal of Criminology,
39(1), 1999.
A typical baby-farmer ad read:
“NURSE CHILD WANTED, OR TO ADOPT -- The Advertiser, a Widow with a little
family of her own, and moderate allowance from her late husband’s friends,
would be glad to accept the charge of a young child. Age no object. If
sickly would receive a parent’s care. Terms, Fifteen Shillings a month; or
would adopt entirely if under two months for the small sum of Twelve pounds.”
The Seven Curses of London,
James Greenwood,
Stanley River, 1869, page 23.
In Britain, after passage of the new Poor Law in 1834, an unwed mother
bore the sole financial responsibility until her child turned 16.
Many poor unwed mothers couldn’t support their offspring, especially
if she was young and had been impregnated by the master of the house
or shop or factory in which she worked. Then too there was the stigma
of having an illegitimate child. So what many mothers wanted was to
make the child disappear. But it was illegal to kill your children (or
at least, to be caught at it). Baby farmers existed for those (many)
mothers who couldn’t bring themselves to kill their own children, or
who didn’t want to risk it, or who chose to believe that their children
would be raised properly, albeit very cheaply.
Child Abuse and Moral Reform in England 1870-1908,
George K. Behlmer,
Stanford University Press, 1982.
Baby farming also existed in Canada, Australia, and New Zealand, and in
the United States until at least 1917. One Chicago ‘farmer’s slogan was:
“It’s cheaper and easier to buy a baby for $100.00 than to have one of your
own.”
Baby Farms in Chicago:
An Investigation Made for the Juvenile Protective Association,
Arthur Alden Guild
Juvenile Protective Association of Chicago, 1917.
- [children sent to school]
-
That was no small change. Reformers like Carpenter and Turner and
Davenport Hill campaigned for better schools—or even for just less
useless, destructive, and harsh schools—but against stiff opposition.
The idea was that they, and their parents, and essentially all paupers,
were lost to sin, so there was no point trying to educate them.
Mandeville’s 1723 satiric comment below suggests something of England’s
more usual attitude to the children of its laboring classes, prior to
mass production: “Few Children make any Progress at School, but at the
same time they are capable of being employ’d in some Business or other,
so that every Hour those of poor People spend at their Book is so much
time lost to the Society. Going to School in comparison to Working
is Idleness, and the longer Boys continue in this easy sort of Life,
the more unfit they’ll be when grown up for downright Labour, both as
to Strength and Inclination. Men who are to remain and end their Days
in a Laborious, Tiresome and Painful Station of Life, the sooner they
are put upon it at first, the more patiently they’ll submit to it for
ever after. Hard Labour and the coarsest Diet are a proper Punishment
to several kinds of Malefactors, but to impose either on those that have
not been used and brought up to both is the greatest Cruelty, when there
is no Crime you can charge them with.”
The Fable of the Bees, or Private Vices, Publick Benefits,
“An Essay on Charity and Charity Schools,”
Bernard de Mandeville,
edited by Phillip Harth,
Pelican, 1970.
Similar attitudes prevailed in the United States.
The Underground History of American Education:
An Intimate Investigation Into the Problem of Modern Schooling,
John Taylor Gatto,
Oxford Village Press, 2001.
- [the poor must be kept poor]
-
That idea extended to slavery itself. The notion that many of us
just have to be enslaved so that the few can have decent lives is very
old. For example, Aristotle, 2,300 years ago, wrote: “But is there any
one thus intended by nature to be a slave, and for whom such a condition
is expedient and right, or rather is not all slavery a violation of
nature? There is no difficulty in answering this question, on grounds
both of reason and of fact. For that some should rule and others be ruled
is a thing not only necessary, but expedient; from the hour of their
birth, some are marked out for subjection, others for rule.... Again,
the male is by nature superior, and the female inferior; and the one
rules, and the other is ruled; this principle, of necessity, extends
to all mankind.... It is clear, then, that some men are by nature free,
and others slaves, and that for these latter slavery is both expedient
and right.”
Politics,
Aristotle,
Book I, Chapters iii-vii,
Benjamin Jowett Translation,
Dover, Reprint Edition, 2000, pages 32-34.
Slavery is today no longer legal, but it still exists. Today it’s common
to say that we abolished legal slavery in the nineteenth century ‘because
it was bad.’ But that can’t possibly be all that matters. If it were,
why didn’t we abandon slavery millennia before? If the explanation for
that then amounts to ‘because our ancestors were bad,’ then why are there
an estimated 200,000 slaves today just in the United States alone? Why are
27 million of us still slaves today? Why must 250 million of our children
between the ages of 5 and 14 still labor today? Why are we forcing perhaps
60 million of those children to become prostitutes or soldiers? Aren’t
those things bad too? We’ve been slavers and slaves ever since we phase
changed into farming and herding, millennia ago. The Hebrews kept
slaves. The Maya kept slaves. The Bantu kept slaves. The Persians,
the Romans, the Egyptians, the Sumerians—anyone and everyone kept
slaves. Even when we tried to abandon slavery we rarely succeeded. For
instance, the first effort in Europe to ban slavery came in 655. Europe
still kept slaves 1,300 years later. We had to do much more than talk
before we could do without slavery—and we still haven’t fully done so.
Nor did we change our division of labor simply because of the steam engine
alone. The United States had steam engines early on but still kept legal
slaves up to the late nineteenth century. Japan, Germany, China, and
Russia all had steam engines by the late nineteenth century, but they
still kept penal slaves in the twentieth century. In short, througout
our farming history, we all wanted slaves for our fields, our armies,
our beds. It didn’t much matter whether we had a king, a constitutional
monarchy, a federal republic, a collective. It didn’t much matter whether
we were Buddhists, Hindus, Christians, Muslims, Polytheists. It didn’t
matter where we lived, nor what languages we spoke, nor what we looked
like. Land and bodies were wealth. Legal slavery began to end worldwide
only with our phase change into industry. That helped alter whether
slavery was legal or not, whether our children had to work or not, whether
women got paid for their labor or not, and what jobs men did.
“The United States has become a major importer of sex slaves. Last year,
the C.I.A. estimated that between 18,000 and 20,000 people are trafficked
annually into the United States. The government has not studied how many
of these are victims of sex traffickers, but Kevin Bales, president of
Free the Slaves, America’s largest anti-slavery organization, says that
the number is at least 10,000 a year. John Miller, the State Department’s
director of the Office to Monitor and Combat Trafficking in Persons,
conceded: “That figure could be low. What we know is that the number
is huge.” Bales estimates that there are 30,000 to 50,000 sex slaves
in captivity in the United States at any given time.”
Quoted from
“The Girls Next Door,”
P. Landesman,
New York Times,
January 25th, 2004.
Batstone estimates that there are 200,000 slaves in the United States
today.
Not for Sale:
The Return of the Global Slave Trade--and How We Can Fight It,
David Batstone,
HarperOne, 2007.
The United Nations International Labor Organization estimates a minimum
of 12.3 million slaves worldwide today. Bales estimates 27 million, a
widely accepted guess.
A Crime So Monstrous:
Face-to-Face with Modern-Day Slavery,
E. Benjamin Skinner,
Free Press, 2008.
A Global Alliance Against Forced Labour,
International Labour Office,
United Nations, 2005.
Disposable People:
New Slavery in the Global Economy,
Kevin Bales,
University of California Press, 2000.
“Year after year, NGOs presented more and more examples of the same
inquitous practices, as well as new ones. Members [of the United Nations
Working Group on Contemporary Forms of Slavery] listened to governments’
claims that they were eliminating them, only to hear a year later from
NGOs that nothing had changed. The only certainty was that if there
were any results they would be long delayed. While the UN talked and
governments made excuses, more people fell into debt-bondage, more women
were forced into marriage, more children were sold and ill-treated, and
more workers were exploited.”
Slavery in the Twentieth Century:
The Evolution of a Global Problem,
Suzanne Miers,
Rowman Altamira, 2003, page 404.
For a sampling of the wider history, see:
Christian Slaves, Muslim Masters:
White Slavery In The Mediterranean,
The Barbary Coast, And Italy, 1500-1800,
Robert Davis,
Palgrave Macmillan, 2003.
Speaking of Slavery:
Color, Ethnicity, and Human Bondage in Italy,
Steven A. Epstein,
Cornell University Press, 2001.
Slavery in the Arab World,
Murray Gordon,
New Amsterdam Books, 1989.
Slaves and Slavery in Muslim Africa,
two volumes,
John Ralph Willis (editor),
Routledge, 1986.
Slavery and Human Progress,
David Brion Davis, Oxford University Press, 1984.
Slavery and Social Death:
A Comparative Study,
Orlando Patterson,
Harvard University Press, 1982.
- [child labor]
-
Beyond Child Labor:
Affirming Rights,
United Nations Children’s Fund, 2001, page 1.
- [European slavery was common]
-
It’s often said, especially by European or American writers, that
Europeans sometimes tried to stop all slavery (or even succeeded).
Really, though, all Europe tried to stop, and that ineffectively, was
the lucrative sale of its Christian slaves to non-Christian foreigners.
Slavery in medieval Europe was so common that the Roman Catholic Church
repeatedly prohibited it—or at least the export of Christian slaves
to non-Christian lands was prohibited at, for example, the Council
of Koblenz in 922, the Council of London in 1102, and the Council of
Armagh in 1171. Sales continued. For example, in 1475 Pope Martin V
threatened all Christian slave traders with excommunication. He also
ordered all Jewish slave traders to wear a special badge of infamy.
But then, in various European nations, Christian export slavery, had
been occasionally prohibited since at least 655, by the Church or by
various rulers. Not that it mattered. For example, the same year, 655,
that Bathild, regent of France, who had herself been a slave (some say,
kidnapped from England), tried to ban Christian enslavement in France,
the Church, which wanted to maintain full control of ecclesiastical
appointments, decreed enslavement for any children produced by clerics.
No longer would the bastard child of a priest succeed him to his post.
William the Conqueror, too, is often alleged to have banned slavery
in Britain after the conquest in 1066, but what he actually did was
the same that any other European ruler did—he banned export slavery
of English slaves (maybe because he didn’t get a cut on those sales?).
It’s also often reported that various religious leaders, Saint Wulfstan
or Anslem or Archbishop Lanfranc or Saint Patrick, for example, ended
slavery in England—or even Europe as a whole. Not so. There were
occasional admonitions, for example, after the (first) invasion of Ireland
by English barons in the 1160s, but at most they lead to a reduction in
Christian export slavery. In short: in Europe, it was ok to have slaves,
it was ok for them to be Christian, it was ok to export slaves, too.
The European abolition effort in medieval times was primarily about the
export of Christian slaves to non-Christian lands.
Finally, it’s often stated that even if Christianity itself accepted
slavery that after the Protestant Reformation it died out in Europe
because of the new Protestant zeal. It’s true that it mostly did die
out after the Reformation, and it’s true that Puritans, in particular,
who were themselves badly treated, were more against slavery than
normal, but it’s also true that many still kept slaves. William Penn,
for example, a Quaker, who also owned Pennsylvania, was both a slave
holder and a slave trader. England didn’t make slavery on English soil
illegal until 1796 (not 1772 as is often reported; the James Somerset
case in 1772 prevented slave recapture in England, but the idea
of slaves as property was only overturned in 1796). Nor was English
slavery particularly special within Europe. For example, thanks to
their longships, the Vikings earlier took Norse, Saxon, Irish, Gallic,
Italian, and Slav slaves from all over Europe and sold them to other
Europeans, to the Muslims, and to each other. Also, from the eighth
century on, North Africans—from Morocco, Algeria, Tunis, and Tripoli,
known at the time as the Barbary coast—took slaves in England and
Ireland for centuries, as well as slaves all over the North Atlantic
and Mediterranean coasts, from Iceland to Palestine—including Miguel
de Cervantes, who was enslaved off the Catalan coast on September 26th,
1575, 30 years before he wrote Don Quixote.
- [penal slavery in Europe]
-
“It is truly extraordinary that European scholars have either neglected
this whole aspect of the subject or defined it as something other than
slavery when they recognized it.”
Slavery and Social Death:
A Comparative Study,
Orlando Patterson,
Harvard University Press, 1982, pages 44-45.
- [the normal view of the poor]
-
“[E]very one but an idiot knows that the lower classes must be kept
poor or they will never be industrious; I do not mean, that the poor of
England are to be kept like the poor of France, but,
the state of the country considered, they must (like all mankind) be in
poverty or they will not work.”
The Farmer’s Tour through the East of England;
Being The Register of a Journey through Various Counties of this Kingdom,
to Enquire into the State of Agriculture, &c.,
Arthur Young,
Volume IV, page 361,
W. Strahan; W. Nicoll; B. Collins; and J. Balfour,
1771.
Here’s another, of many pronouncements of the same stripe:
“It seems to be a law of nature, that the poor should be to a
certain degree improvident, that there may always be some to fulfil
the most servile, the most sordid, and the most ignoble offices in
the community. The stock of human happiness is thereby much increased,
whilst the more delicate are not only relieved from drudgery, and freed
from those occasional employments which would make them miserable,
but are left at liberty, without interruption, to pursue those callings
which are suited to their various dispositions, and most useful to the
state. As for the lowest of the poor, by custom they are reconciled to
the meanest occupations, to the most laborious works, and to the most
hazardous pursuits; whilst the hope of their reward makes them chearful
in the midst of all their dangers and their toils. The fleets and armies
of a state would soon be in want of soldiers and of sailors, if sobriety
and diligence universally prevailed: for what is it but distress and
poverty which can prevail upon the lower classes of the people to
encounter all the horrors which await them on the tempestuous ocean,
or in the field of battle? Men who are easy in their circumstances are
not among the foremost to engage in a seafaring or military life. There
must be a degree of pressure, and that which is attended with the least
violence will be the best. When hunger is either felt or feared, the
desire of obtaining bread will quietly dispose the mind to undergo the
greatest hardships, and will sweeten the severest labours. The peasant
with a sickle in his hand is happier than the prince upon his throne.”
A Dissertation on the Poor Laws by a Well-Wisher to Mankind,
Joseph Townsend,
Section VII, page 35,
1786,
University of California Press, 1971.
Nor was that attitude rare earlier in England (or, probably, anywhere
else). Compare the same thought from about 1388, four centuries
prior: “And gif laboreris weren not, bothe prestis and knygtis mosten
bicome acremen and heerdis, and ellis they sholde for defaute of bodily
sustenaunce deie.” (If laborers didn’t exist, both priests and knights
must become farmers and herders, or else they would, for lack of bodily
sustenance, die.)
“Thomas Wimbledon’s Sermon:
‘Redde racionem villicacionis tue,’ ”
N. H. Owen,
Mediaeval Studies,
28:176-197, 1966.