Singapore Grip - J. G. Farrell [99]
Matthew, however, could not be expected to notice this sort of thing. Besides, it was doubtful whether, even if he had been interested, he would have been able to see far enough without taking off his spectacles and polishing them: in the course of the evening a thick film of dust had collected on the lenses.
‘Sinclair must be a new arrival in Singapore, I should think,’ remarked Ehrendorf. ‘Although he seems to know his way round OK.’ This was undoubtedly a statement rather than a question but, nevertheless, a vague air of interrogation lingered about it. Matthew, however, paid no attention: he was evidently still too busy trying to express what was in his mind.
‘Let me give you an example, Jim, of what happens when cash and the idea of profit strike root in a country unaccustomed to them like Burma. It seems that’s there a ghastly Darwinian principle of economics known as the Law of Substitution which declares, more or less, that “the cheapest will survive”. This has all sorts of unpleasant consequences, one of which is that non-economic values tend to be eliminated. In Burma they used to build beautiful, elaborately carved cargo-boats which looked like galleons: these have been entirely replaced over the past fifty years by flat barges which can transport paddy more cheaply. And it’s the same everywhere you look: native art and craft replaced by cheap imported substitutes, handlooms have disappeared, pottery has given way to petrol tins. Even the introduction of new crops by western capital has tended to impoverish rather than enrich the life people lead. In Burma the natives used to cook with sesamum oil, now they use ground-nut oil because, though it doesn’t taste so good, it’s cheaper. In Java people have taken to eating cassava instead of rice because it’s cheaper …’
‘If it’s cheaper,’ protested Ehrendorf, ‘then they have more wealth to spend on other things.’
‘Not so! If they can live more cheaply it stands to reason that they can be paid less, provided there’s no shortage of labour. Yes, exactly, it’s our old friend “the iron law” up to its tricks again! What additional wealth may be generated by the use of cheaper methods and cheaper foods doesn’t cling to the natives: the extra saving goes to swell the profits of the western businesses which control the land or the market … like Blackett and Webb! The native masses are worse off than before. For them the coming of Capitalism has really been like the spreading of a disease. Their culture is gone, their food is worse and their communities have been broken up by the need to migrate for work on estates and in paddy fields. Well, am I right?’
‘But Marx believed, did he not, that such a stage is necessary in the progress of society from feudalism to Communism and therefore even saw the British in India as a force for progress.’
‘You can’t have it both ways! What you and Marx say is fine … that is, if Communism is what you want. But what if we reach this stage where the poor are made poorer and organized into gangs of coolies and then … lo and behold, there is no revolution! Are the natives not worse off than they were in their traditional communities? Of course they are! You still have to show me what advantages the coming of western capital has brought, in Burma at any rate.’ After a moment Matthew added: ‘In any event, my bet is that in practice Communism would be scarcely any better than Capitalism, and perhaps even worse.’
Ahead of them Monty, Joan and Sinclair had disappeared into the Wing Choon Yuen Restaurant whose palatial entrance was partly screened from the alley by a substantial brick and pillar wall: on top of this wall neat rows of palms had been set in brown earthenware pots decorated with dragons. Ehrendorf said: ‘This is still a partial view, Matthew. No doubt there is something in what you say. But in the West, too, craftsmen have been unable to survive mass-production, capitalism and the Law of Substitution. That’s life, I guess.’ He shrugged