The impact of European habits and customs on the culture and structure of society of undeveloped peoples, particularly those of countries affected by the slave trade, has been the subject of intensive study by historians and sociologists. In fiction too, it has provided popular material at all levels. Now, young writers in Africa, South America and the West Indies are beginning to write on the subject to make their own experience coherent and significant. Although they have treated the theme in different ways according to thenown environments, and although their methods of approach have varied from the symbolic to the satiric, it is substantially the same. It deals with the complete dislocation of life in simple communities, either on account of the rape of their people and their resettlement in exile, or to the insidious destruction of a way of life by the imposition of alien, and inferior, modes of thought and conduct.

Social reality which is remote in time or in space has a charm of its own. A desire to escape one's own time and environment, the longing for the exotic and bygone (a longing that, at times, is reinforced by the spirit of the time, as during the romantic movement), residual dreams of adolescence, the lure which distance offers to the freely roaming fantasy, the urge for new experience, the turning away from daily and trivial matters, the tendency to criticize oneself through the foreign — there are many and subtle motivations that make the distant and the foreign fascinating. Novalis did not only state that everything becomes romantic and poetic “when it is moved into remoteness”; he also spoke of the “dignity of the unknown”.

There has been an unending debate in American historiography about the distinctive features of the ante-bellum South. One widely shared view is that the South, by virtue of its dominant agricultural character, was committed to a set of values “inconsistent with a high rate of industrialization”. Writers in this tradition have assumed that agrarian interests entail an anti-industrial bias. They look upon the civilization of the ante-bellum North as “coarse and materialistic” and that of the South as highly refined and aristocratic. The opposite view is that ante-bellum Southerners were no less commercial capitalists than their Northern brethren. Agrarian capitalism, these critics assume, has conflicts of interest with industrial capitalism, not cultural conflicts. The question this essay seeks to answer is whether Calhoun, admittedly a prominant spokesman of agricultural interests, was thereby committed to either an anti-industrial bias or a conventional capitalist position.

The Brazilian historian, Gilberto Freyre, has stated that only the Portuguese had the innate adaptive capacity which enabled them to stay in the tropics and, through intermarriage with indigenous people and imported slaves, create a new culture suitable to the challenges of an underdeveloped tropical environment. He emphasized that it was particularly Northern Europeans who were incapable of adjustment. They returned home after their tours of duty, and those few remaining invariably degenerated. Yet many Dutch and other Europeans stayed on in Batavia (present-day Djakarta), and through intermarriage with Indonesians helped create a new Indonesian-European culture. Admittedly this resulted initially through imitation of the Portuguese style of life, but it is nevertheless evident that the new Indische culture became in many ways as adaptive to local conditions as the mestizo culture of Brazil, and as much a channel for the introduction of new cultural elements.