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"The White Man's Burden" (1899), byRudyard Kipling, is a poem about thePhilippine–American War (1899–1902) that exhorts the United States to assumecolonial control of theFilipino people and their country.[1]
In "The White Man's Burden", Kipling encouraged the Americanannexation and colonisation of thePhilippine Islands, a Pacific Ocean archipelago purchased in the three-monthSpanish–American War (1898).[1] As animperialist poet, Kipling exhorts the American reader and listener to take up the enterprise of empire yet warns about the personal costs faced, endured, and paid in building an empire;[1] nonetheless,American imperialists understood the phrase "thewhite man's burden" to justify imperial conquest as acivilising mission that is ideologically related to the continental expansion philosophy ofmanifest destiny of the early 19th century.[2][3][4][5] With a central motif of the poem being the superiority of white men, it has long been criticised as aracist poem.[6]
"The White Man's Burden" was first published inThe New York Sun on February 1, 1899 and inThe Times (London) on February 4, 1899.[7] On 7 February 1899, during a senatorial debate to decide if the US should retain control of the Philippine Islands and the ten millionFilipinos conquered from theSpanish Empire, SenatorBenjamin Tillman read aloud the first, the fourth, and the fifth stanzas of Kipling's seven-stanza poem as arguments against ratification of theTreaty of Paris, and that the US should formally renounce claim of authority over the Philippine Islands. To that effect, Senator Tillman addressed the matter to PresidentWilliam McKinley:[8]
As though coming at the most opportune time possible, you might say just before the treaty reached the Senate, or about the time it was sent to us, there appeared in one of our magazines a poem by Rudyard Kipling, the greatest poet of England at this time. This poem, unique, and in some places too deep for me, is a prophecy. I do not imagine that in the history of human events any poet has ever felt inspired so clearly to portray our danger and our duty. It is called "The White Man’s Burden." With the permission of Senators I will read a stanza, and I beg Senators to listen to it, for it is well worth their attention. This man has lived in the Indies. In fact, he is a citizen of the world, and has been all over it, and knows whereof he speaks.[9]
He quotes,inter alia, stanzas 1, 4, and 5 of "The White Man's Burden", noting:
Those [Filipino] peoples are not suited to our institutions. They are not ready for liberty as we understand it. They do not want it. Why are we bent on forcing upon them a civilization not suited to them and which only means in their view degradation and a loss of self-respect, which is worse than the loss of life itself?[9]
Senator Tillman was unpersuasive, and the US Congress ratified the Treaty of Paris on 11 February 1899, formally ending the Spanish–American War. After paying a post-war indemnification of twenty million dollars to the Kingdom of Spain, on 11 April 1899, the US establishedgeopolitical hegemony upon islands and peoples in two oceans and in two hemispheres: the Philippine Islands andGuam in the Pacific Ocean,[10][7] andCuba andPuerto Rico in the Atlantic Oceans.[11]
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Take up the White Man's burden—
Send forth the best ye breed—
Go bind your sons to exile
To serve your captives' need;
To wait in heavy harness
On fluttered folk and wild—
Your new-caught, sullen peoples,
Half devil and half child.
Take up the White Man's burden—
In patience to abide,
To veil the threat of terror
And check the show of pride;
By open speech and simple,
An hundred times made plain.
To seek another's profit,
And work another's gain.
Take up the White Man's burden—
The savage wars of peace—
Fill full the mouth of Famine
And bid the sickness cease;
And when your goal is nearest
The end for others sought,
Watch Sloth and heathen Folly
Bring all your hopes to nought.
Take up the White Man's burden—
No tawdry rule of kings,
But toil of serf and sweeper—
The tale of common things.
The ports ye shall not enter,
The roads ye shall not tread,
Go make them with your living,
And mark them with your dead!
Take up the White Man's burden—
And reap his old reward:
The blame of those ye better,
The hate of those ye guard—
The cry of hosts ye humour
(Ah, slowly!) toward the light:—
"Why brought ye us from bondage,
Our loved Egyptian night?"
Take up the White Man's burden—
Ye dare not stoop to less
Nor call too loud on Freedom
To cloak your weariness;
By all ye cry or whisper,
By all ye leave or do,
The silent, sullen peoples
Shall weigh your Gods and you.
Take up the White Man's burden—
Have done with childish days—
The lightly proffered laurel,
The easy, ungrudged praise.
Comes now, to search your manhood
Through all the thankless years,
Cold-edged with dear-bought wisdom,
The judgment of your peers![12]
The imperialist interpretation of "The White Man's Burden" (1899) proposes that the white race is morally obliged tocivilise the non-white peoples of planet Earth, and to encourage theirprogress (economic, social, and cultural) throughcolonialism:[13]
The implication, of course, was that the Empire existed not for the benefit — economic or strategic or otherwise — of Britain, itself, but in order that primitive peoples, incapable of self-government, could, with British guidance, eventually become civilized (and Christianized).[14]
Kipling positively represents imperialism as the moral burden of the white race, who are divinely destined to "civilise" the brutish, non-whiteOther who inhabits the barbarous parts of the world; to wit, the seventh and eighth lines of the first stanzarepresent the Filipinos as "new-caught, sullen peoples, half-devil and half-child."[15] Despite thechauvinistic nationalism that supported Western imperialism in the 19th century, public moral opposition to Kipling'sracialist misrepresentation of the colonialexploitation of labour in "The White Man's Burden" produced the satirical essay "To the Person Sitting in Darkness" (1901), byMark Twain, which catalogues the Western military atrocities of revenge committed against the Chinese people for their anti-colonialBoxer Rebellion (1899–1901) against abusive Western businessmen and Christian missionaries.[16]
Kipling politically proffered the poem to New York governorTheodore Roosevelt (in office 1899–1900) to help him persuadeanti-imperialist Americans to accept the territorial annexation of the Philippine Islands to the United States.[17][18][19][20] In September 1898, Kipling's literary reputation in the U.S. allowed his promotion ofAmerican empire to Governor Roosevelt:
Now, go in and put all the weight of your influence into hanging on, permanently, to the whole Philippines. America has gone and stuck a pick-axe into the foundations of a rotten house, and she is morally bound to build the house over, again, from the foundations, or have it fall about her ears.[21]
As Victorian imperial poetry, "The White Man's Burden" thematically corresponded to Kipling's belief that theBritish Empire was the Englishman's "Divine Burden to reign God's Empire on Earth";[22][23] and celebrates British colonialism as amission of civilisation that eventually would benefit the colonised natives.[24][25] Roosevelt sent the poem to U.S. SenatorHenry Cabot Lodge for his opinion and they agreed that it made "good sense from the expansion standpoint" for the American empire.[26] Since the late nineteenth century, "The White Man's Burden" has served the arguments and counter-arguments of supporters and the opponents ofimperialism andwhite supremacy.[26]
In the early 20th century, in addition toTo the Person Sitting in Darkness (1901), Mark Twain's factual satire of thecivilising mission that is proposed, justified, and defended inThe White Man's Burden (1899), contemporary opposition to Kipling's jingoism provoked poeticparodies that expressed anti-imperialist moral outrage, by critically addressing the particulars ofwhite supremacist racism in colonial empires.[27] Said responses includeThe Brown Man's Burden (February 1899), by the British politicianHenry Labouchère;[28]The Black Man's Burden: A Response to Kipling (April 1899), by the clergyman H. T. Johnson;[29] and the poemTake Up the Black Man's Burden, by the educatorJ. Dallas Bowser.[30]
In the U.S., a Black Man's Burden Association demonstrated to Americans how the colonial mistreatment ofFilipino brown people in their Philippine homeland was a cultural extension of the institutional racism of theJim Crow laws for the legal mistreatment of black Americans in their U.S. homeland.[29] The popular response against Kipling's jingoism for anAmerican Empire to annex the Philippine Islands as a colony impelled the establishment (15 June 1899) of theAmerican Anti-Imperialist League in their political opposition to making colonial subjects of the Filipinos.[citation needed]
InThe Poor Man’s Burden (1899), Dr. Howard S. Taylor addressed the negative psycho-social effects of the imperialistethos upon the working-class people in an empire.[31][32] In the social perspective ofThe Real White Man's Burden (1902), the reformerErnest Crosby addresses the moral degradation (coarsening of affect) consequent to the practice of imperialism;[33] and inThe Black Man's Burden (1903), the British journalistE. D. Morel reported the Belgian imperialatrocities in the Congo Free State (1885–1908), which was an African personal property of KingLeopold II of Belgium.[34]
InThe Black Man's Burden: The White Man in Africa, from the Fifteenth Century to World War I (1920),E. D. Morel identifies, describes, and explains that the metropole-colonypower relations are established throughcultural hegemony, which determines the weight of the black man's burden and the weight of the white man's burden in building a colonial empire.[35][36]The Black Man's Burden [A Reply to Rudyard Kipling] (1920), by the social criticHubert Harrison, described the moral degradation inflicted upon the colonised black people and the colonist white people.[37]
In thedecolonisation of thedeveloping world, the phrasethe white man's burden is synonymous withcolonial domination, to illustrate the falsity of the good intentions of Westernneo-colonialism toward the non-white peoples of the world.[27][38] In 1974, PresidentIdi Amin of Uganda sat atop a throne while forcing four white British businessmen to carry him through the streets of Kampala; as the businessmen groaned under the weight of Amin, he joked that this was "the new white man's burden".[39]
{{cite book}}: CS1 maint: postscript (link)
The White Man's Burden public domain audiobook atLibriVox
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