Is Sub-Saharan Africa like Medieval Europe?

A new report suggests that African economies resemble those of Medieval Europe, and so hopes of sustained growth across the continent are unrealistic.

Economists have long puzzled over why economies across much of Sub-Saharan Africa still lag behind. Two LSE researchers, Stephen Broadberry and Leigh Gardner, have come up with a new explanation.

Many economies across Sub-Saharan Africa resemble those of medieval Europe, they argue, not just because GDP per capita is comparable (adjusting to 1990 prices), but also because they lack the political institutions to sustain economic growth. And just like Medieval Europe, African economies experience sporadic spurts of growth, followed by economic reversals.

The only way the Medieval economies of Northern Europe were able to start sustaining growth was when the state became strong enough to secure property rights, and yet democratic enough that politicians couldn’t arbitrarily intervene in business. This simply hasn’t happened in much of Africa, the report maintains. As a result, despite impressive growth figures in parts of the continent – an IMF report in April predicted that Sub-Saharan Africa is set to grow three times faster than America, Japan and Western Europe in 2014 – there isn’t much cause for optimism. Africa will take a long, long time to catch up.

They even compare Sub-Saharan African economies with different periods of Medieval Europe – so for instance, the average earner in Sierra Leone, Burundi and Malawi has the same annual income as the average Englishman before the Black Death in the fourteenth century ($750), while average per capita income in South Africa and Botswana ($2,000) is comparable to an average Englishman around 1800.

So how helpful are these findings? An FT Alphaville blog says that the theory is flawed in parts because you can’t really map modern African political institutions onto medieval ones (is Kenya’s political system really Tudor?) and because countries' fortunes change in unpredictable ways. The Economist suggests that as well as focusing on the importance of political institutions it should consider social changes too – improved public health care and education will boost African growth.

Sometimes a thought-provoking historic parallel can be a good way to focus public attention on an issue. Oxfam, for instance, recently issued a report warning that the UK risked returning to ‘Victorian levels’ of inequality. The LSE report is a way to highlight the importance of addressing the problems of corruption, unaccountability and political patronage that thwart many economies in Sub-Saharan Africa. But comparing the vast and varied region to Medieval Europe is overly reductive.

It is also unfair. Medieval in often used inter-changeably with “backwards” and while the authors don’t imply this directly, they do suggest that Sub-Saharan Africa is playing a doomed game of catch-up. A more realistic, and more optimistic, picture, is that each country in Sub-Saharan Africa has its own set of challenges, and its own (perhaps halting) growth trajectory.
 

Clothes infected by the Black Death being burnt in medieval Europe. An illustration from the 'Romance of Alexander' in the Bodleian Library, Oxford. Photo by Hulton Archive/Getty Images

Sophie McBain is a freelance writer based in Cairo. She was previously an assistant editor at the New Statesman.

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Is it OK to punch a Nazi?

There are moral and practical reasons why using force to stop a far-right march is justified.

It says a great deal about Donald Trump that for the second time under his Presidency we are having to ask the question: is it OK to punch a Nazi?

More specifically, after the events in Charlottesville last weekend, we must ask: is it OK to turn up to a legal march, by permit-possessing white supremacists, and physically stop that march from taking place through the use of force if necessary?

The US president has been widely criticised for indicating that he thought the assortment of anti-semites, KKK members and self-professed Nazis were no worse than the anti-fascist counter demonstrators. So for him, the answer is presumably no, it’s not OK to punch a Nazi in this situation.

For others such as Melanie Phillips in the Times, or Telegraph writer Martin Daubney, the left have seemingly become the real fascists.

The argument goes that both sides are extremists and thus both must be condemned equally for violence (skipping over the fact that one of the counter-protesters was killed by a member of the far right, who drove his car into a crowd).

This argument – by focusing on the ideologies of the two groups – distracts from the more relevant issue of why both sides were in Charlottesville in the first place.

The Nazis and white supremacists were marching there because they hate minorities and want them to be oppressed, deported or worse. That is not just a democratic expression of opinion. Its intent is to suppress the ability of others to live their lives and express themselves, and to encourage violence and intimidation.

The counter-protesters were there to oppose and disrupt that march in defence of those minorities. Yes, some may have held extreme left-wing views, but they were in Charlottesville to stop the far-right trying to impose its ideology on others, not impose their own.

So far, the two sides are not equally culpable.

Beyond the ethical debate, there is also the fundamental question of whether it is simply counterproductive to use physical force against a far-right march.

The protesters could, of course, have all just held their banners and chanted back. They could also have laid down in front of the march and dared the “Unite the Right” march to walk over or around them.

Instead the anti-fascists kicked, maced and punched back. That was what allowed Trump to even think of making his attempt to blame both sides at Charlottesville.

On a pragmatic level, there is plenty of evidence from history to suggest that non-violent protest has had a greater impact. From Gandhi in to the fall of the Berlin Wall, non-violence has often been the most effective tool of political movements fighting oppression, achieving political goals and forcing change.

But the success of those protests was largely built on their ability to embarrass the governments they were arrayed against. For democratic states in particular, non-violent protest can be effective because the government risks its legitimacy if it is seen violently attacking people peacefully expressing a democratic opinion.

Unfortunately, it’s a hell of a lot more difficult to embarrass a Nazi. They don't have legitimacy to lose. In fact they gain legitimacy by marching unopposed, as if their swastikas and burning crosses were just another example of political free expression.

By contrast, the far right do find being physically attacked embarrassing. Their movement is based on the glorification of victory, of white supremacy, of masculine and racial superiority, and scenes of white supremacists looking anything but superior undermines their claims.

And when it comes to Nazis marching on the streets, the lessons from history show that physically opposing them has worked. The most famous example is the Battle of Cable Street in London, in which a march by thousands of Hitler-era Nazis was stopped parading through East End by a coalition of its Jewish Community, dockworkers, other assorted locals, trade unionists and Communists.

There was also the Battle of Lewisham in the late 70s when anti-fascist protesters took on the National Front. Both these battles, and that’s what they were, helped neuter burgeoning movements of fascist, racist far right thugs who hated minorities.

None of this is to say that punching a Nazi is always either right, or indeed a good idea. The last time this debate came up was during Trump’s inauguration when "Alt Right" leader Richard Spencer was punched while giving a TV interview. Despite the many, many entertaining memes made from the footage, what casual viewers saw was a reasonable-looking man being hit unawares. He could claim to be a victim.

Charlottesville was different. When 1,000 Nazis come marching through a town trying to impose their vision of the world on it and everywhere else, they don't have any claim to be victims.