Jeff Flynn-Paul:

Last month, in the middle of the Covid panic, a group of first-year university students at the University of Connecticut were welcomed to their campus via a series of online ‘events’. At one event, students were directed to download an app for their phones. The app allowed students to input their home address, and it would piously inform them from which group of Native Americans their home had been ‘stolen’.

We all know the interpretation of history on which this app is based. The United States was founded by a monumental act of genocide, accompanied by larceny on the grandest scale. Animated by racism and a sense of civilisational superiority, Columbus and his ilk sailed to the New World. They exterminated whomever they could, enslaved the rest, and intentionally spread smallpox in hopes of solving the ‘native question’. Soon afterwards, they began importing slave labour from Africa. They then built the world’s richest country out of a combination of stolen land, wanton environmental destruction and African slave labour. To crown it all, they have the audacity to call themselves a great country and pretend to moral superiority.
This ‘stolen country’ paradigm has spread like wildfire throughout the British diaspora in recent years. The BBC recently ran a piece on the 400th anniversary of the Plymouth landings, whose author took obvious delight in portraying the Pilgrim Fathers as native-mutilating slave drivers. In Canada, in the greater Toronto school district, students are read a statement of apology, acknowledging European guilt for the appropriation of First Nations lands, before the national anthem is played over the PA system every morning.

As a professional historian, I am keenly aware of the need to challenge smug, feelgood interpretations of history. I understand that nationalism and civilisational pride carry obvious dangers which were made manifest by the world wars of the 20th century. And I understand that these things can serve as subtle tools not only of racism but of exploitation of many stripes, and as justification for a status quo which gets in the way of meritocracy and fairness.

But I also know that if the pendulum of interpretation swings too far in any one direction, thin